Lectures Upon Psalm 51

Lecture CVII. On Psalm 51.6. January 6. 1628.

WEE have already heard that these words do contain the fourth and last argument, whereby David doth aggravate and set forth the heinousness of his foul sins, taken from the consideration of that truth of grace and saving knowledge God had wrought in him, before he fell thus fearfully. And that there are three principal things to be observed in them. 1. The description that David maketh here of his own true conversion and regeneration. In the hidden part he had known wisdom. 2. The author and worker of this his conversion; that is to say. The Lord himself, In the hidden part thou hadst made me to know wisdom. 3. Lastly. The end and purpose that David had in mentioning here his conversion, that truth of grace and saving knowledge that was in him before his fall; that is to say, To aggravate and increase his sin by the consideration of it. The two former of these points we have already finished, it followeth now that we proceed unto the third and last of them.

From this then, that David doth here aggravate his sins from this consideration that he was a re • enerate man, he had truth of grace and saving knowledge in him before he fell into these sins; we learn.

That the sins that a man committeth that is truly regenerate, are in sundry respects much more heinous and dangerous, then the same sins committed by another man. In sundry respects I say, but not in all respects. This Caution I must needs give you for the opening and explaination of the Doctrine, before I come to the confirmation of it. And in handling this Caution, I must be something large, both because it is a point that may be of great use unto you, and because I have not handled it before, nor know when I may have hereafter so fit opportunity to speak of it, as in the handling of this Doctrine, that cannot be well understood without it.

You must therefore know, that the sins of a regenerate man, are not in all respects, nor indeed can be either so heinous in themselves, or so dangerous to him that committeth them as the sins of the unregenerate are, or may be.

First, They are not so heinous in themselves; and that in these two [ 1] respects.

First. There is one heinous sin that no regenerate Elect child of God can [ 1] possibly fall into. He cannot commit the sin against the holy Ghost, as he that is unregenerate may do. There is a sin unto death, saith the Apostle, 1 John. 5.16. by which he meaneth not, that there is a sin that deserveth death (for so every sin doth) but a sin, which whosoever falleth into, and committeth, he must needs die and perish everlastingly; and he addeth, verse 18. We know that whosoever is borne of God, sinneth not ; that is, doth never commit that sin, the sin unto death.

Secondly. Those heinous sins that it is possible for a man that is truly regenerate [ 2] to fall into, yet even in them it is not possible for him to sin so heinously as many an unregenerate man doth, and as every unregenerate man may do. He may indeed fall into such sins, as are for the matter and substance of the fact, every whit as heinous as any other man's sin can be. David's and Peters examples prove that to be too true. But he cannot commit them so heinously, that is, in so heinous a manner as the other doth. Their spot (saith Moses, speaking of the rebellious Jews, Deut. 32.5.) is not the spot of his children. As if he had said, They may both have their spots, yea, and great and foul spots too; but there is a great difference between the spots of the lewd and unregenerate men, and the spots of God's children. And as the Lord gave to the Priest under the law, direction, how he might distinguish, and put a difference between the spots of the leprous persons, Levite. 13.24—27. and ver. 38.39. So hath he also given him in his word direction, how we may distinguish and discern the spots of lewd and wicked men, from the spots of his children. Of the one it is said, Jude 15. that their ungodly deeds are ungodly committed. Of the other it is said, Psal. 18.21. that they have not wickedly departed from their God. As if he should say, even then, when they have forsaken and departed from their God, yet they did i • not wickedly, in that wicked manner, with so wicked a mind and disposition of heart, as the other do. The adultery that David committed was (doubtless) great filthiness, and yet there is certainly a great deal more wickedness in the whoredoms of many other men, then there was in his. In thy filthiness is lewdness, saith the Lord to the wicked Jew, Eze. 24.13. Was there not so (you will say) in David's, & in every other man's whoredom? Surely the fact is most filthy and abominable whosoever committeth it, but yet in the heart of many a man that committeth it, there is much more lewdness, then there was in David's So the Apostasy of Peter was (out of doubt) a most heinous sin; yet was it not committed so heinously, with so bad an heart, as the Apostasy of many a one hath been, that yet did never deny Christ with such oaths and execrations as Peter did. Be not merciful unto all that transgress maliciouslly, saith David, Psalm 59.5. Peter tansgressed, but not maliciously, he did unfeignedly love Christ in his heart, even then, when he did so deny him. No regenerate man committeth any sin so sinfully, with so bad an heart, as the unregenerate man doth; nay he cannot sin with the full sway and consent of his will. Whosoever is borne of God (saith the Apostle, 1 John 3.9.) doth not commit sin, for his seed remaineth in him, and he cannot sin because he is borne of God. As though he should have said, He cannot sin as the other man doth. In every sin that through frailty he falleth into, the spirit will lust against the flesh, as the Apostle speaketh, Galat. 5.17. The seed of God that remaineth in him, the regenerate part will make some resistance to the flesh certainly, though it be sometimes so weak, as the party himself can scarcely be able to discern it. So that you plainly see, that though in respect of the outward act of sin there be no apparent difference to be discerned between the regenerate & the wicked man, yet certainly in the manner and inward disposition of their hearts in sinning, there is a great & wide difference between them. And thus I have proved to you the first point I propounded unto you, That the sins of the regenerate, are not, nor can be in themselves, and in their own nature so great and heinous, as the sins of the unregenerate and wicked men are.

[ 2] Secondly. The sins of the regenerate man, are not in sundry respects so dangerous unto him, as the sins of the unregenerate and wicked man are.

Four notable differences there are in this respect between their sins.

[ 1] First. Whereas the least sins of the wicked and unregenerate man shall be laid to his charge, and he shall give account unto God for them. For all these things (saith Solomon, Eccles. 11.9) God will bring thee into judgment. For every idle word that they speak (saith our Savior, Matth. 12.36.) they must give account at the day of judgment. The infirmities, the daily and small offenses of the regenerate (such as the best are subject to, and cannot in this life be freed from. In many things (saith the Apostle I am 3.2.) we offend all ; such as either through ignorance or frailty they are apt to slip into; such as themselves discern, and bewail, and strive against) the Lord is so far from entering into judgment with his servants for such, as that he will never impute them, or take notice of them. Of these sins it is, that David speaketh, Psalm 130.3. If thou Lord shouldst mark iniquities: ô Lord who shall stand? And the Prophet, Micah 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? And the Lord himself, Mal. 3.17. I will spare them as a man spareth his own son that serveth him.

[ 2] Secondly. Whereas none of the sins of the unregenerate, if he so continue, shall ever be pardoned. He that believeth not (saith our Savior, John 3.18.) is condemned already; because he believeth not in the name of the only begotten son of God. The most gross and heinous sins that any man that is truly regenerate doth commit, for them there is hope and promise of pardon. There is no condemnation (saith the Apostle, Romans 8.1.) to them that are in Christ Jesus. And 1 John 2.1, 2. If any man sin we have an advocate with the father, Jesus Christ the righteous, and he is the propitiation for our sins.

[ 3] Thirdly. Whereas no regenerate man can be assured that he shall ever be able to repent of the sins he hath committed. For 1. He hath in himself no principle of repentance. I mean, hath in himself nothing that may help him to recover himself when he is fallen; repentance is not in his own power, but is the special gift of God. Christ is he only that giveth repentance to Israel, and forgiveness of sins, as the Apostle speaketh Act. 5.31. 2. He hath no certain promise that God will ever give him grace to repent after he hath sinned, For being without Christ, he is a stranger to the covenants of promise, and hath nothing to do with them, as the Apostle speaketh, Ephes. 2.1 • . It is far otherwise with the regenerate man. No such child of God being regenerate, can fall so fearfully or dangerously, but he shall certainly rise again, and be renewed again by repentance. Of him that may truly be said that David speaketh in another sense, Psalm 37 24, Though he fall he shall not be utterly cast down. For 1. He hath in him the principle of repentance, that that will help him to recover himself, The seed of God remaineth in him, as the Apostle saith, 1 John 3 9. That seed, that habit of grace, is immortal and incorruptible, as the Apostle calleth it, 1 Peter 1.23. It is living water, it is in him as a well of water springing up unto everlasting life, as our Savior speaketh, John 4.14 2. The Lord (whose only work it is to raise up them that are bowed down, as David singed to his praise, Psalm 145.14.) hath promised that he shall not die in his sins, but he will restore him, and raise him up by repentance. I will heal their back sliding (saith the Lord. Hosea 14▪ • . and again verse 7) they that dwell under his shadow (that ever were in his favor, if they happen through frailty to go astray from God, they) shall return, they shall revive as the corn, which though it seem (sometimes by water, sometimes by frosts) to be quite dead, yet in due time it reviveth again, and becometh fruitful. The unbeliever shall die in his sins, as our Savior speaketh, John 8 24. but so can he never do that truly believes. I am the resurrection and the life (saith he, John 11 25, 6) he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth in me, shall never die ; Which (though it were spoken by him upon the occasion of the bodily death, and resurrection of Lazarus, yet) is not to be restrained unto that, but is to be understood of the spiritual life and resurrection also. Mark three things (I beseech you) in this speech of our blessed Savior. 1. Whosoever believeth in me (saith he) shall never die. As if he had said, that spiritual life, that life of grace which he hath received from me, is permanent. • . That he saith, He that believeth in me, though he were dead, yet shall he live, As if he had said, If it were possible for such a one to become stark dead, utterly to loose the life of grace; if this (I say) were possible, yet shall he live, and be revived again. 3. Lastly. Mark the reason that Christ giveth for it. I am the resurrection and the life, saith he. As if he should say, I am able to raise and restore unto life, both the body and the soul, yea, it is mine office, and honor to do it. He that assured Peter before his fearful fall, Luke 22 32. (not to make him less fearful of falling, but that it might be an help to his repentance after he was fallen, and as it were a cord for him to catch at, and take hold of, to keep him from sinking in the guise of despair, and to draw him out of it) he (I say) that did then give assurance unto him that his faith should not fail, nor utterly die in him, but he should certainly find mercy with God, to rise again by repentance (for so his words plainly import. When thou art converted, strengthen thy brethren ) he hath given the same assurance to every elect and believing man, that his faith shall never utterly fail, but he shall certainly find mercy with God, to rise again by repentance. For he prayed so for every believer as well as for Peter, as is plain, John 17.15.20. And he hath said of every true believer, John 5 24. Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death into life.

The fourth and last difference between the falls of the wicked, and of the [ 4] regenerate man, in respect of the danger of them, is this, That whereas wickked men being the people of God's curse, as the Lord calleth them, Isaiah. 34.5. and 〈 in non-Latin alphabet 〉 the children of the curse, as the Apostle speaketh, 2. Pet. 2▪14. everything that belongeth unto them, but specially every sin they commit, is accursed unto them, and tendeth to make their state worse and worse, and to make them more and more apt to sin, more and more unable to repent. They yield themselves servants to iniquity, unto iniquity, as the Apostle speaketh, Rom. 6.19. As if he had said, this is all the good they shall get by their service of sin, that by committing one sin, they shall become more apt to commit another, and so by filling up a great measure of sin (which is said to have been the cause why the Amorites were spared so long, Gen. 15.16.) they might heap up wrath, as Elihu speaketh, Job 36.12. against the day of wrath. It is quite contrary with the regenerate. For as they are called to be heirs of blessing as the Apostle speaketh, 1 Peter 3.9. so all things shall work together for their good. Rom. 8.28. Every thing that befalleth them, yea even their foulest sins that God permitteth them to fall into, shall by the grace of repentance, make for their good, they shall tend to the bettering of them, and making of them more happy men, then otherwise they would have been. Insomuch as that which David saith of his affliction. Psal. 119.7 • . It is good for me, that I have been afflicted, that both David and all the faithful have cause to say of their grievous falls, God's grace turning them to matter of greater repentance, it is good for me, that God did leave me to myself.

This is an incredible thing, and dangerous also to be taught (you will say) for this seemeth to give great encouragement unto the committing of any sin, and what need men be afraid of sin, their sins shall do them good, that they shall become by them the better and more happy men?

But to this I answer. That their damnation is just, that make such inferences and conclusions from this Doctrine, as the Apostle speaketh, Rom. 3.8. that say, let us therefore do evil, that good may come of it. And who will therefore desire, and run into any affliction or misery, because he hath heard that it shall be good for God's children, that they have been afflicted. It is no natural effect of sin, to do any man good that committeth it, nay nothing is more contrary to the nature of sin, then this is, sin is a most deadly poison, and the most natural effect of it is to destroy him that committeth it, and to make him miserable everlastingly. The good that cometh to the faithful this way, is to be imputed, not unto their sins, but to the infinite power of God, that was able to make the light to rise out of darkness, as the Apostle speaketh, 2 Cor. 4 6. And to the wisdom, and goodness of our heavenly Physician that maketh a sovereign medicine of this deadly poison. This he is able to do, and this he doth to all his children, he sanctifieth unto them their falls, and maketh them means of their good, and that sundry ways.

[ 1] First. By this means he humbleth them more soundly, and so maketh them more capable of comfort, and of every other grace. For as none do ever attain to any comfortable communion with Christ, or great measure of any other saving grace, that have not first been humbled in sense of their own sins. ( I dwell with him (saith the Lord, Esa. 47.15.) that is of a contrite and humble spirit ; And God giveth grace to the humble, James 4.6.) So the Lord knoweth that many would never be soundly humbled, if he should not leave them sometimes to themselves, and let them take such falls. Thus was Hezeckiahs fall sanctified unto him. For when God had left him, as we read he did, 2 Chron. 32.31. and he fell in that height of pride that provoked God highly, not only against himself, but against all his kingdom, as we read verse 25. this fall of his, had more force to humble him, and did him more good that way, then that great affliction he had had a little before, either through the extreme fear he was in of the host of Sennacherib, verse 1.2, 20. or through that mortal sickness whereby the Lord had visited him, verse 24. was able to do; and so the holy Ghost saith verse 26. Hezekiah humbled himself for the pride of his heart. And so was it also with David here; He was more soundly and deeply humbled by this, when God left him to himself, to fall into these fearful sins, then by all the afflictions he had endured under Saul. He was never able to offer unto God the sacrifice of so broken and contrite an heart, which he speaketh of verse 17. until now.

Secondly. By this means God maketh his servants more fearful to offend [ 2] him, more watchful over their ways, more careful to please him, to love him, and to cleave close unto him, then otherwise they would have been, if they had never so fallen. The burnt child (we say) will dread the fire. And as Paul saith of Onesimus, Phil. 15. Perhaps he therefore departed for a season, that thou shouldest receive him forever. As if he should say, It may be God in his providence so disposed of his sin in running away from thee, and absenting himself from thee for a time, that even this sin of his, his former unfaithfullnesse, will be a mean to make him a better servant unto thee, and so thou shalt have more cause to love him, and take comfort in him while he liveth. So may it be truly said of many of God's servants, their very sins that they have fallen into, have made them better servants unto God then ever they were before, or then ever they would have been, if they had not so fallen. Because Mary Magdalene had been so great a sinner, therefore she shown more love to Christ, then any other did, who had not fallen so grievously as she had done. Her sins, which were many, are forgiven (saith our Savior, Luke 7.47.) for she loved much. As if he had said, She could not love me so much, if she had not had so many, and so foul sins forgiven her. Certainly it was so with Peter, whose fall by denying Christ, made him to love Christ more dearly then any other of the Apostles did, as is plain by Christ's asking of him, John 21.15. not only whether he loved him, but whether he loved him more then his fellows did. And therefore also we shall find that he was more bold and zealous ever after, more void of fear in the confession of Christ, then any other of the Apostles were.

Thirdly and lastly. By this means the Lord maketh his children more [ 3] meek and humble, and compassionate towards others, more free from despising, and insulting over others, for their frailties, and infirmities. This is a disease that is hardly cured by any other medicine. When the Apostle chargeth Titus to put his hearers in mind to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men, Titus 3.2. He prescribeth that, as a preservative against that corruption verse 3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. If God had not let Paul feel the thorn that was in his own flesh, whereby (as by a messenger of Satan ) he was buffeted, and abased, he was in danger to have been exalted above measure, and to have grown proud, and insolent with the abundance of revelations he had received, and therefore twice in one verse, 2 Cor. 12.7. he saith, this thorn in the flesh was given him, least he should be exalted above measure. And this good Peter also got by his fearful fall, that whereas before he was conceited, and proud, and stood upon terms of comparison, Matth. 26.33. Though all men shall be offended because of thee, yet will I never be offended ; He thought better of himself, then of any other man. After his fall he was of another temper. For when Christ asked him, John 21.15. Simon, son of Jonah, lovest thou me more then chese? (which Christ knew well that he did) he durst not answer, Yes Lord, unto that demand, but only thus, Lord thou knowest that I love thee. As if he had said, I dare not say more then any other, not more then the meanest of thy servants, but yet Lord thou knowest that I love thee, though it be poorly, and wearkely, yet I love thee. And thus have I shown you that the sins of the regenerate are not, nor can be in all respects, either so heinous in themselves, or so dangerous in respect of the consequents and punishment of them, as the sins of wicked and unregenerate men are, or may be. Now should I come to the confirmation of the Doctrine, and show you that the sins that a man committeth, who is truly regenerate, are in sundry respects much more heinous and dangerous then the same sins are, being committed by another man. But this (because the time is past) I must defer till the next day.

Lecture CVIII. On Psalm 51.6. Ianu. 20. 1628.

IT followeth now, that we proceed unto the proof and confirmation of the Doctrine, and show you, That the sins of a man that is truly regenerate, are in sundry respects much more heinous and dangerous then the same sins are, being committed by another man. Two sorts of witnesses there are to confirm this. 1. The conscience of the regenerate themselves. 2. The Lord who is [ 1] greater then the conscience of any man.

For the first. David and Peter may serve instead of a thousand. For as it is evident, they were truly regenerated before they fell, so is it as evident, that they judged their sins to be so much the more heinous and damnable, even for this cause, because they were regenerate, and in the state of grace, before they committed them.

How David judged of his sin, you may see in these words wherein he aggravateth his sin by this argument. And in the hidden part, thou hadst made me to know wisdom. As if he had said, This, this is that that maketh my sins intollerably heavy to my conscience, that thou hadst given me saving knowledge, I was in the state of grace, when I yielded to these temptations, when I fell into these sins. And see how near he was unto despair, how much ado he had to get assurance of pardon, and to receive his comfort in God, how oft he repeateth his suit and petition for pardon, verse 1.2.7, 8, 9.12.14.

And how, Peter judged of his sin, so soon as the violence of the temptation was past, and God was pleased to open his eyes, and let him see what he had done; how deep he sank in sorrow; how near he was unto despair; how much a do he had to recover his comfort and assurance of God's favor, it is evident, not only by his weeping so bitterly for it, Matth. 26.75. but specially by that great care Christ had to raise him up again to comfort him, more then for all the rest of the Apostles. He appointed an Angel to send word to Peter by name, of his resurrection, Mark 16.7. Tell his disciples and Peter. And he shown himself first to him. 1 Cor. 15.5. He was seen of Cephas, then of the twelve ; And by encouraging him so earnestly, and so pathetically, John 21.15.17. not to give over his ministry, but to feed his lambs, to feed his sheep for all that. But to these two, I will add one example more; and that is of that poor Corinthian that fell into incest. For as we have no cause to doubt, but that he was a regenerate man before he fell into that sin (for he was a member of that Church of whom the Apostle saith, 1 Cor. 1.2. that they were sanctified in Jesus Christ, they were called to be Saints ) so it is evident, that when he came to see what he had done, he judged his sin to be so heinous and intolerable, that he was brought even to the brink of desperation. Insomuch as the Apostle was fain to write unto the Church earnestly, 2 Cor, 2.7, 8. that they would comfort him and confirm their love toward him, for fear he were even swallowed up with over-much sorrow. See by these three examples how the regenerate themselves have judged of their falls.

Now least any man should object against the strength of this proof, and say, Alas, it was the weakness of these men to grieve as they did, and to be so troubled in their minds for their falls, they were distempered in their brains, either with melancholy, or Satan's temptations (as experience showeth us daily, that many good souls are) which made them judge worse of their estate, then they had just cause to do. If they had been their own men, and in their right minds, they would easily have discerned they have no reason to be so troubled, seeing they (being once regenerate) were not under the law, but under grace, and consequently their sin (whatsoever it were, how heinous soever) could not have dominion over them, Rom. 6.14. They had not sinned, nor could possibly sin, as other men did, with the full sway of their soul, the full consent of their will. For the seed of God remaineth still in them, as the Apostle speaketh, 1 John 3.9. They should not be damned for any sin, that they had committed, or could commit. For there is no condemnation to them that are once in Christ, Rom. 8.1. It is not possible they should die in their sins, but they shall certainly be renewed by repentance. No sin they can commit, is able to separate them from the love of God, or cast them out of his favor, For whom Christ ever loved, he loveth to the end, John 13.1.

To these men that shall thus object (as doubtless too many are apt to do, too many are apt to think, that all God's people whom they see humbled, and much perplexed in mind for their sins, are distempered in their brains, or at least are but silly weak creatures, void of all judgment) to these men I say, that those three persons, whom I have brought for witnesses to confirm this truth, were all in their right minds, they were not mad, they were not distempered in their brains, either through melancholy o • temptation (though I confess, many of God's people are so often times) they judged not otherwise of their falls then they had just cause to do; they were no more troubled for their sins then they had just cause to be. And to prove this, I will produce my second witness, that I told you I would bring for proof of this truth.

The Lord himself (who is greater then the conscience) doth thus judge of [ 2] the foul sins that regenerate men fall into. For (notwithstanding all that hath been said, or can possibly be said out of God's word touching the unchangeableness of God's love to all that are in Christ, or touching the perpetuity of their happy estate that are once truly regenerate, yet) the Lord hath both by his word and works, given two testimonies in this case, whereby he hath clearly declared how he judgeth and esteemeth of the sins that his own people fall into. And the two testimonies God hath given concerning this matter are these. 1. That he can no better brook the sins of the regenerate, then of other men, but hateth sin as much in them, as in any other person. 2. That he hateth sin more in them, then in any other.

Observe the proof of the first of these two testimonies in three points. [ 1]

First. Of the sins of the regenerate, of God's own people it is said, that [ 1] God will not pardon them. He is an holy God, he is a jealous God (saith Joshua to God's own people, Josh. 24.19) he will not forgive your transgressions, nor your sins. And even of Christ Jesus, the Angel of the Covenant, the Lord saith to his people, Exod. 23.21. Obey his voice, provoke him not, for he will not pardon your transgressions ; and mark the reason God giveth for it, For my name is in him. As if he should say; Because he is God, therefore he will not pardon your transgressions; he were not God if he should do it. What? (will you say) cannot the sins that a regenerate man falleth into be pardoned? Are all their falls impardonable sins? No verily; for I proved to you the last day, that no Elect child of God can possibly commit the unpardonable sin; that all their sins shall upon their repentance certainly be forgiven. The blood of Jesus Christ his son, cleanseth us from all sin, as the Apostle saith, 1 John 1.7. But in those fearful sentences that I mentioned to you, two things are to be understood. 1. That God will not wink at: Christ himself (because he is God) cannot brook nor bear with the sins of his people, he cannot count them innocent, nor think well of them, till they have repented. 2. That though ever since they first believed, and were converted, they have had a pardon upon record in heaven, that can never be revoked nor cancelled; yet if they fall again into gross sins, they shall have no comfort at all of that pardon, but be as if they had no pardon, till by renewing their repentance and faith, they have sued out their pardon, and be able to show, and plead it in the Court of their own conscience.

[ 2] Secondly. Of the regenerate of God's own people, it is said, that (though they be not eternally damned for their sins, yet) the Lord will take uengeance of them, and plague them for them in this life as grievouslly, and sharply, as any other men in all the world. The Lord our God knoweth well how to love the person of his child, and yet to hate his sin nevertheless; how to continue his fatherly affection towards him, and yet to show extreme detestation to his sin. If they break my statutes, and keep not my commandments (saith the Lord, Psalm 89.31—34.) then will I visit their transgression with the rod, and their iniquity with stripes, nevertheless, my loving kindness I will not utterly take from him, nor suffer my faithfulness to fail; my covenant will I not break, nor alter the thing that is gone out of my lips. And again, Psalm 99.8. Thou wast a God that forgavest them, though thou didst take vengeance of their inventions. Though the regenerate man hath a general pardon, and all his sins be so forgiven him, as they shall never be imputed to his condemnation; yet if he give himself liberty to sin, he cannot hope to be exempted from any of God's judgments, and plagues, that ever fell upon sinner in this life. He may be plagued as much as ever man was, in his estate, in his name, in his posterity, in his body, yea in his mind and conscience also. And who can tell in what kind, and in what measure God will plague him, how heavy and sharp, or of how long continuance the judgment shall be, wherewith he will afflict him. The Lord we know hath great store, and variety of judgments to punish sinners with. He hath an armoury full of the weapons of his indignations, as the Prophet speaketh, Jeremiah 50.25. O how terrible hath the Lord shown himself to many of his dear servants this way. He is apt indeed (as we heard the last day) to pass by the frailties, and infirmities of his servants, such as they discern and bewail in themselves, but willful sins, scandalous sins, nay sins of negligence, and carelessness, such as themselves make no conscience of, he is not wont to wink at in them; he is wont to correct them sharply for such sins. Shall I instance in some few examples for this? And indeed how should I spend the time more profitably in so secure an age as this?

First. I will not stand upon the example of David, how sharply God scourged him for those sins which he bewaileth in this Psalm, with what changes and armies of sorrows and plagues (as Job speaketh, cap. 10.17.) he followed him ever after, all the days of his life. For you may say, his were most presumptuous, and notorious sins, such as few that were ever truly regenerate have fallen into. I will therefore come to the second example, wherein I will couple him and good Hezekiah together; What say you to that foolish pride they shown, the one in numbering the people, the other in showing all his treasures to the Ambassadors of the King of Babel? O how severe was God in his judgments against them both even for this sin? Of David it is said, 1 Chron 21.14, that God slew of his subjects for that, seventy thousand men. And of Hezekiah it is said, • Chron 32.25, that for that sin, there was wrath upon him, and upon Judah, and Jerusalem. But you will say also that this was a presumptuous sin. O that we would learn yet from this example, how unable God is to brook, or bear with presumptuous sin, (though it be but in heart) in his dearest children. But let us come to a third example. What say you then to the sin of Aaron, and Moses, when they being bidden to speak only to the rock, and promised that it should yield water enough for all the campe, did but doubt a little, and stagger at that promise, and instead of speaking only to the rock, smote it twice (you shall see the story, Numb. 20.8—1 • .) and Moses in a passion spake unadvisedly with his lips, as the Psalmist speaketh, Psalm 106.33. Certainly this was but a frailty in them, no presumptuous sin; and therefore you shall find the Prophet there, Psalm 136.32, 33. layeth that fault on the people, rather then on them; and so doth Moses himself also, Deut 1.37. And yet see how angry the Lord was with them even for this sin? Because of this, he would by no means be entreated to let them go into the land of promise; though Moses earnestly besought him, he would not hear him. The Lord was wroth with me (saith he, Deut. 3.26.) and would not hear me, but charged him to speak no more unto him of that matter. O but (you will say) though this was but a sin of frailty, yet it was a scandalous sin. True, it was so indeed; And the Lord alledgeth that for the cause, why he was so provoked by it, because it was done openly to the scandal of the people, Numb. 20.12. Then learn by this example, how severe God will be in his judgments upon his people for scandalous sins. But what say you then to Moses his delaying of the circumcision of his son; to old Eli’s bearing too much with his lewd sons; and the faithful Corinthians, going to the Communion without care to prepare and examine themselves before? Certainly these were but sins of carelessness and negligence. And yet see how severe God was in his judgments against them even for these sins. The Lord met Moses in the Inn, and sought to kill him, saith the text, Exod. 4.24. The Lord did not only bring old Eli to a violent and strange death, he brake his neck, 1 Sam. 4 18. but he plagued his whole house and posterity forever for that sin, in a most fearful manner, 1 Sam. 2.31—33 and cap. 3.11.14. The Lord sent a pestilence and mortality among the faithful Corinthians, even for this sin. For this cause many are weak and sickly among you, and many sleep, saith the Apostle, 1 Cor. 11.30. Behold how God hateth, and will punish his own people, even for their negligences and carelessness, if they judge not themselves for it, and make conscience of it.

But yet there is a third degree, that showeth much more how odious the [ 3] sins of his own people are unto the Lord. For of the regenerate, of God's own people, it is said, that they may so sin, as they may make their very persons odious and hateful unto God, they may make their God their enemy. They rebelled and vexed his holy spirit (saith the Prophet, Esa. 6 • .10. speaking of the Church of God in the wilderness) therefore he was turned to be their enemy. When God heard this (that is, when he understood this, that they fell into idolatry, for that was the sin that so provoked him then, as you may see, verse. 58.) he was wroth (saith the Psalmist, Psalm 78.59.) and greatly abhorred Israel. Though the Lord can bear with many sins in his people; or though he bear not with them, yet can correct them only for them, and love them never the worse (as you know parents ofttimes do) yet may God's children fall into such sins, as will even make them odious unto their father. These are things which defile a man, and will make him loathsome, saith our Savior, Mat. 15.20. What are those things? That he telleth us verse 19. Murders, adulteries, fornications, thefts, false witness, blasphemies.

How can that be? will you say. Whom the Lord once loveth in Christ, he loveth forever. I have loved thee (saith the Lord to his people, Ier. 31.3.) with an everlasting love.

I answer. That is most true. Yet may his children so provoke him, that though he do not quite disinherit them, or cease to be a father to them, yet will he show them no countenance or fatherly affection at all; As David so loathed Absalom for murthering his brother, that though he continued a fatherly affection towards him still (yea, and after that too, when he had done far worse) yet he could not abide to see him, Let him turn to his own house, and let him not see my face, saith he, 2 Sam. 14 • 4. A Christian may by his sin cause his father so to loath him, as it may be he shall never have good countenance of him again, he shall never see his face with comfort while he liveth. His adoption, the right and title he hath thereby to the word and Sacraments, to Christ and unto heaven, the comfort I say of all these, and of all the privileges, the 〈◊〉 he might make of them, he shall loose. As Vzzia when he fell into a leprosy, lost not his kingdom the right & title he had unto it thereby; but he lost the use and execution of his regal authority, to the very day of his death, as we read. • Chron. 26.21. Of Asa we read, that though he died the child of God, as appeareth both by that which is said of him in his life time, 1 Kin. 15.14. that his heart was perfect with the Lord all his days ; and also by the testimony is given of him twice after his death, 2 Chron. 20.32. and 21.12. though he continued in the state of grace to his very death; yet by his sins he lost the use and operation, the vigor, power, and comfort of his adoption, and of that grace that was in him, and recovered it not, even to his dying day; as may appear by that report the holy Ghost maketh of his last days, 2 Chron. 16.10 12. A fearful, yet most profitable example for all secure Christians to read and meditate of.

And thus you have heard the first testimony which the Lord hath given in this case, he hateth sin every whit as much in the regenerate man, as he doth in any other person in the world.

Lecture CIX. On Psalm 51.6. Ianu. 27. 1628.

[ 2] THE second testimony that I told you the Lord himself hath given in this case, is this. That he showeth in this life, more hatred to the sins of his own people, then he doth to the sins of any other men in the world. And this he hath in all ages, and doth still declare four ways, 1. He afflicteth in this life all his own people for sin, so doth he not all wicked men. 2. When he doth intend to bring general judgments on the world, or upon a nation, he useth to begin with his own people. 3. When he will make any an example unto others of his anger against sin, he useth to make choice of his own people for this purpose, rather then of lewd and wicked men. 4. His judgments are wont to be more heavy and sharp upon his own people, then those are which he useth to inflict upon wicked men.

[ 1] For the first of these, It is wonderful to observe what difference God putteth between many lewd men, and his dearest children that way. 1. The Lord useth admirable patience and forbearance towards many lewd men, He reserveth them to the day of judgment to be punished, saith the Apostle, 2. Pet. 2.9. 2. In this life many a wicked man goeth scot-free, he tasteth of no affliction. They are not in trouble as other men (saith he Psalmist, Psal. • 3. • .) neither are they plagued like other men. 3. Nay, though their sins be outrageous, yet God plagueth them not. Job speaketh of some ( Job. 24.12.) that were cruel oppressors, and played the tyrants, and yet (saith he) God laid not folly unto them. As if he had said, He no way layeth it to their charge. 4. The Lord letteth them run riot, and do what they list, and never stoppeth them in their course. He suffereth them to walk in their own ways, as the Apostle speaketh, Acts 14.16. 5. He holdeth his peace, and doth not so much as by his word rebuke them. These things hast thou done, and I kept silence, saith the Lord, Psalm 50.21. 6. Nay, he seemeth not to see them, but to wink at them, The times of ignorance God winked at, saith Paul, Acts 17.30. 7. So that you see many lewd men are in this life privileged persons, they go under a protection, as we read, Gen. 4 15. that Cain did, no man might touch Cain.

On the other side, Look upon the estate of God's children in this life, and you shall find, it is far otherwise with them, they have no such privilege. For 1. Every godly man shall be sure to be afflicted in this life, in one degree or other. Whom the Lord loveth, he chasteneth (saith the Apostle, Heb. 12.6.) he scourgeth every son whom he receiveth. And verse 8. If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 2. The Lord useth not to wink at his children's faults, but he observeth them strictly; and if they fall into presumptious, and scandalous sins, yea, or into sins of secure carelessness, and negligence, they shall be sure to hear of him, and to taste of his rods. If I sin (saith Job 10.14) thou markest me, and wilt not acquit me from mine iniquity. His fire is in Zion (saith the Prophet Esa. 31.9.) and his furnace in Jerusalem. As if he had said. They that sin there, cannot escape the furnace of affliction, as the same Prophet speaketh and interpreteth himself, Isaiah 48.10. 3 Lastly▪ God useth not, nor may any child of God expect that he should show such patience and forbearance towards him when he hath sinned, as he useth to do towards many a lewd man. See this in that speech of Phinehas, and the Princes, unto the two tribes, and the half, Josh. 22.18. It will be (saith he) seeing ye rebel today against the Lord, that tomorrow he will be wroth with the whole congregation of Israel. That wise and holy man (you see) expected present judgment would fall upon God's people for their sin, he had no hope that God would forbear them for any time, if ye rebel today, tomorrow God's vengeance will come.

Secondly. When the Lord hath purposed to bring upon the world, or upon [ 2] any nation, any common calamity, or desolation; any overflowing scourge, that shall pass through a nation, or place, as the Lord calleth it, Esa. 28.18. his manner hath been, to begin with his own Church and people, Judgment must begin at the house of God, saith the Apostle, 1 Pet. 4.17. Begin at my sanctuary, saith the Lord to the destroying Angel, Ezek 9.6. He is wont first to scourge his own people for their sins, before he begin with the world; and to make their misery and trouble, a fore-runner of the common and general destruction. I took the cup at the Lord's hand ( the cup of God's fury, saith the Prophet Jeremiah 25.17.) and made all the nations to drink (that is, prophesied, that they should certainly drink of it) unto whom the Lord had sent me. But who were to drink first of this cup? He telleth us verse 18. Jerusalem, and the cities of Judah, and the Kings thereof, and the Princes thereof. They were to begin in this cup to Egypt, and the Philistines, to Edom, and Moab, and the Ammonites, and to all other nations, as he showeth in the verses following. So when our Savior had prophesied, Luke 21.10, 11. that before the destruction of Jerusalem, Nation should rise against nation, and kingdom against kingdom, and great earthquakes should be in divers places, and famines, and pestilences, he addeth verse 12. but before all these, they shall lay their hands on you (speaking to his Apostles and Disciples) and persecute you. As if he should say, The judgment shall begin at my house.

[ 3] Thirdly. The Lord hath been wont to make his own people, examples and spectacles of his wrath against sin unto other men. Thus the Prophet spake of his times, Esa. 8.18. Behold, I and the children the Lord hath given me, are for signs and for wonders in Israel; from the Lord of hosts, which dwelleth in mount Zion. As if he had said; This is of the Lord, he maketh us so. And thus speaketh the Apostle of his times, 1 Cor. 4.9. We are made a spectacle unto the world. So the Lord made Uzzah an example to the whole congregation of Israel, of his wrath against them all, for carrying his Ark in a cart, which by his ordinance should have been carried on the Priests shoulders only. Was Uzzah the worst man in all the company? No verily; we have rather cause to judge he was a good man, though he transgressed God's law in that point. Was God displeased with Uzzah only, or had he respect to his sin only in that judgment? No verily. For because ye did not carry the Ark at the first (saith David to the Priests, 1 Chron. 15.13. because ye set it on a cart) the Lord our God made a breach upon us. All the congregation were as deep in that sin, as Uzzah, the Lord was as much displeased with them all, as with him: only he made him an example to them all, that they might see what was due to them all, in the judgment that fell upon him; and David made that use of it, as you may see, 1 Chron. 13.11.12. David was displeased (that is, grieved, and troubled in mind) because the Lord had made a breach upon Uzzah; and David was afraid of God that day. In like manner did the Lord deal with the young Prophet, that we read of, 1 Kings 13 24. he made him an example to Ierohoam, and to all Israel. Alas (may you say) was there never a greater sinner in Bethel, nor in all Israel, never a fitter man to be made an example of God's severity, then this poor man? I answer. Greater sinners there were many, we may not doubt but that Prophet was a good man, and God's dear child, though (being deceived by the old Prophet) he did eat and drink in Bethel, contrary to God's commandment, and so did justly deserve to die. Neither had the Lord in that judgment so much respect to the sin of that good man, as to the sin of Ierohoam and all Israel; that by his severity toward his own servant for so small a sin, they might either learn how much more was due to them for their gross idolatry, and so fear, and repent, or else by the fall and inconstancy of the Prophet, be brought to esteem the less of his prophesy against them, and so be further hardened in their sin. And that the Lord had this respect in his judgment on the Prophet, may appear by that which the holy Ghost saith, verse 33. of that chapter. After this thing (that is to say, After the Prophet had so sinned, and was so plagued of God for it) Jeroboam returned not from his evil way, but made again of the lowest of the people, Priests of the high places. As if he had said thus, He received no good by this example, as he should have done, but became the worse by it. And certainly, thus are we to judge of the marvelous severity God hath of late shown towards his people in the Palatinate, and other parts of Germany, and towards the poor Rochellers ; think not (beloved) that they were greater sinners then any other, or then we are. Only the Lord hath made them examples of his severity to us and to all men; and we may say of them, as the Apostle doth, 1 Cor. 10.11. All these things happened unto them for ensamples. And thus it hath seemed good unto God only wise, who is righteous in all his ways, and holy in all his works (as the Prophet speaketh Psalm 145.17.) to make his dear servants spectacles and examples of his severity against sin rather and oftener, then he doth the lewdest men that live; though sometimes he bring them upon the stage also, as he did Korah and his company Numb. 16. and 26.10.

The fourth and last way whereby God doth in this life show more hatred to [ 4] the sins of his own people, then of any other men is this. That though he doth in this life execute his judgments also, upon some wicked men as well as upon his own, God is angry with the wicked (saith the Prophet, Psalm 7.11. and pla • ueth one or other of them) every day. Yet are not his judgments (usually) when they do fall, so heavy, so sharp, and extreme upon them, as they are upon his own people. God is very terrible in the assembly of his Saints, in his true Church, among his own people, saith the Prophet, Psalm 89.7. And of his judgments that he executeth upon wicked men in this life, if they be compared with those whereby he scourgeth his own people, it may be said, as it is, of the misery and oppression the people endured under Solomon, compared with that they should suffer under Rehoboam, 1 Kin. 1 • .11 He chasteneth them with whip • , but his own people with Scorpions. Therefore when the Lord threateneth extreme affliction, he expresseth it thus. Micab 6.16. Ye shall bear the reproach of my people. As if he should say, I will so afflict you, as I use to afflict my people when they provoke me. See an experiment of this in both the destructions of Jerusalem. Never did any people in the world endure so great miseries, as God's people did there in both of them. Of the first, the Church thus complaineth, Lamenta. 1.12. Behold and see, if there be any sorrow like unto my sorrow, which is done unto me; wherewith the Lord hath afflicted me, in the day of his fierce anger. Under the whole heaven it hath not been done (saith Daniel. 9 12.) as both been done upon Jerusalem. And such a destruction the Lord himself foretold it should be, as never came upon any other people; such as all other nations should even wonder to see, and hear of, and be astonished at it. This house which I have sanctified for my name (saith the Lord, 2 Chron. 7.20.21.) will I cast out of my sight, and will make it to be a proverb, and a by-word among all nations, and this house which is high, shall be an astonishment to everyone that passeth by it. And Ezek. 5.9. I will do in thee, that which I have not done, and whereunto I will not do anymore the like. And of the latter destruction of Jerusalem, our Savior prophesieth, Mar. 13.19. In those days shall be affliction, such as was not from the beginning of the creation which God made unto this time, neither shall be.

And thus have we heard the Doctrine confirmed sufficiently, That the sins of the regenerate are in sundry respects more heinous and dangerous then the same sins are, being committed by other men. And this we have had proved, both by the testimony of the regenerate themselves, and by the Lord's own testimony, he can as ill abide sin in his own people, as in any other, yea, he hath shown more hatred in this life to their sins, then to the sins of any other men.

Let us now come to inquire into the reasons of this. And first let us inquire what should be the reason, why the Lord is so severe against them, above all other men. For it may seem strange, that having freely pardoned the sins of his people, and being fully reconciled to them in Christ, and loving them dearly with an everlasting love, God should yet deal more severely, and sharply with them in this life, then with any other. And indeed the Lord himself telleth us, that this should be a matter of wonder, and astonishment unto all men to see it. All nations shall say (saith the Lord Deut. 29.24) wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger? Yea God's own choice servants have stood amazed at it, and been troubled exceedingly, because they could not discern any reason for it. Even when I remember it, I am afraid (saith Job 21.6.) and trembling taketh hold on my flesh. And David Psal. 73.16, 17. When I sought to know this, it was too painful for me, until I went into the sanctuary of God. Let us therefore go into the sanctuary of God, and inquire there into the reason of this. And we shall find it may be referred unto three principal heads. For the Lord doth this out of a respect he hath. 1. Unto the regenerate themselves whom he doth thus correct. 2. Unto other men whom he maketh them an example unto. 3. Lastly. Unto the quality and degree of his people's sin, whom he doth deal thus sharply with.

First. The Lord is thus sharp and severe in correcting his dearest children out of the respect he hath to their persons, out of that eternal and unchangeable love he beareth unto them. Because he would keep them from sinning as others do, and from perishing as others shall, therefore he correcteth them so sharply as he doth. He meddleth not with the thorns and briars, but letteth them grow till they be fit for the fire, but his Vines he will cut and prune ever and anon. Many lewd men (because he careth not for them) he letteth alone, till they have filled up the measure of their sin. Fill ye up (saith our Savior, Matth. 23.32.) the measure of your fathers. He loveth them not so well, as to correct them always when they offend. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery, saith the Lord, Hosea 4.14. He reserveth wrath for his enemies, saith the Prophet Nahum 1.2. But his own people, because he loveth them, he will be sure to correct them when they do amiss. You only have I kowne (saith he, Amos 3.2. that is, loved and made choice of to be my peculiar people) of all the families of the earth, therefore I will punish you for all your iniquities. Job admired the goodness of God in this. What is man (saith he, Job 7.17, 18, 19.) that thou shouldst magnify him? and that thou shouldst set shine heart upon him; and that thou shouldst visit him every morning and try him every moment? As if he should say, It is a sign God maketh great reckoning of a man, and setteth his heart upon him, when he thus visiteth him with his corrections, ever when he offendeth. Certainly the Lord doth not this willingly. He doth not afflict willingly, saith the Church, Lam. 3.33. If he saw any other way so fit as this to keep them from sinning outrageously, and so from perishing eternally, he would never deal thus with them. Behold I will melt them and try them (that is, correct them, and correct them sharply, saith the Lord, Jeremiah 9.7.) for how shall I do for the daughter of my people? As though he should have said, How should I keep them from perdition, if I should not cast them into the furnace of affliction? So the Apostle giveth this for the reason, why the Lord so sharply corrected his people in Corinth with pestilence, and mortality, even for going unpreparedly to the Lord's table. When we are judged (saith he. 1. Cor. 11.32.) we are chastened of the Lord, that we should not be condemned with the world. As if he should say, The Lord seeth, that if he should not scourge us, and scourge us thus sharply, even for these negligences of ours, for our looseness and carelessness in his service, we would be apt to grow as profane and lewd, as other men, and so cast ourselves into everlasting perdition. And thus have the faithful themselves judged of the Lord's severity towards them. It is good for me (saith David, Psal. 119.71.) that I have been afflicted ; and verse 75. I know that thou in faithfulness hast afflicted me.

Lecture CX. On Psalm 51.6. February 17. 1628.

IT followeth now that we proceed unto the second reason of this severity of God towards his own people, of his correcting them in this life, more sharply, then the lewdest men. The Lord doth this (secondly) out of the respect he hath unto other men, even unto those wicked men among whom his people do live. In his corrections upon them, he hath sometimes not so much respect unto them and their sins, as he hath unto other men. For the Lord doth nor only give unto his dearest servants, such privy pinches and gripes, as themselves only or some of their nearest friends are sensible of, but he bringeth them oft upon the stage, he whippeth them openly, and publicly, of purpose that other men, yea, that wicked men may take notice of it. He striketh them as wicked men (as Elihu speaketh, Job 34.26.) in the open sight of others. As if he should say, One would think they must needs be very wicked and lewd men, whom the Lord thus maketh examples of, and whippeth so openly. And yet thus hath the Lord dealt with his own people; not only when their sins have been public, and scandalous; As in the case of Judah, of which the Lord speaketh, Ezek. 5.14. I will make thee wast, and a reproach among the nations that are round about thee, in the sight of all that pass by. But even when the sins of his people have been secret, and closely committed. Thou didst it secretly (saith the Lord unto David, 2 Sam. 12.1 • .) but I will do this thing before all Israel, and before the Sun. Yea, such of his people as have so lived, that neither others could note them, nor they have been privy to themselves of any enormious crime, yet even them also hath the Lord oft brought upon the stage, and made them examples of his marvelous severity unto the world. Ye were made a gazing stock (saith the Apostle to the faithful, Hebr. 10.33.) both by reproaches and afflictions.

Now if any man shall ask, alas, why doth the Lord so? Were it not more for his glory, when his children do offend him, to take them into a corner, and to whip them in secret, then to do it thus in the market place, and in the sight of all men? Wicked men will but rejoice at this, and insult the more against religion for it. And that made David wish with all his heart, that the judgment of God upon Israel, when Saul was slain, had not been so public, that it had been concealed from the Philistines. Tell it not in Gath (saith he, 2 Sam. 1.20.) publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.

To these I answer. That there be two ways whereby the Lord getteth glory from wicked men, by these examples of his severity towards his own children which he setteth before them. For 1. In some of them (even in such as he hath appointed unto life) these examples he seeth will be most effectual to bring them to a serious consideration of their own dangerous estate, and so to help forward their repentance. 2. In some others (even in desperate and incorrigible sinners) he seeth these examples will be most effectual to harden them, and make them worse then they were before. That the Lord herein hath respect to both these effects we shall find, Ezek. 5.15. So it shall be a reproach and a taunt, and an instruction, and an astonishment unto the nations that are round about there, when I shall execute judgments in thee, in anger, and in fury, and in furious rebukes. As if he should say, The nations when they see my fury toward thee, shall be diversely affected with it. 1. Some of them being astonished at it, will receive instruction, and be the better for it. 2. Some of them again, will taunt, and reproach, and hate thee the more and thy religion for it.

Of the first effect that this hath in the better sort of wicked men, the Lord [ 1] speaketh again, Ezek. • 8.19. All they that know thee among the people, shall be astonished at thee, and thou shalt be a terror. As if he had said, When they shall see and consider, how the Lord dealeth with thee, this shall teach them what they must look for themselves, this shall make them to tremble and quake. The examples of God's severity upon his own children, will have more force to awaken the conscience of such wicked men as belong to God, then all his judgments they see in the world upon lewd men can possibly have. Every man's conscience in whom the light of nature is not quite extinguished will be apt to infer upon the sight of these examples the very same conclusions which the holy Ghost doth, Prov. 11.31. Behold the righteous (I see) shall be recompensed in the earth, how much more the wicked and the sinner, such as I am? Weep for yourselves, weep not for me (saith our Savior, Luke 23.28) and mark the reason, ver. 31. For if this be done to the green tree, what shall be done to the dry? And 1 Pet. 4 17. If judgment begin at the house of God, what shall the end be of them, that obey not the Gospel of God? As if he had said, If God be so sharp and severe toward such as these be (who are far more righteous then we are) what vengeance may we look for, what cause of fear and trembling, and weeping have we?

[ 2] But yet there are some men so desperately wicked, that the Lord seeth will grow worse by these examples of his severity, and to them also he hath respect herein, or rather to his own glory, in their just confusion. He knoweth well how to gain glory to his own name, even from these desperate sinners. He hath made all things for himself (saith Solomon, Proverbs 16.4.) Yea even the wicked for the evil day. For the experience of all ages, hath proved this to be most certain, that the strange afflictions that they have seen good men subject unto, hath had marvelous force to harden the hearts of wicked men, in the liking of their own ways, and in the hatred of the ways of God. This is evident by the complaint, the faithful so oft make unto God of this, as of a thing that did greatly aggravate their afflictions, Psalm 42.10.79.10.115.2. Joel 2.17. Mic. 7.10. that they could be in no kind of misery, but the wicked would be ready straight to blaspheme, and insult against religion, and say, Where is now their God? As if they should say, What is become of their religion now? What get they by their great profession, by their forwardness, and running after sermons? And certainly this is a chief cause why some good souls have fallen into strange afflictions, some in one kind, some in another (some live in continual pensiveness, and fears, some fall into strong fits of desperation; yea, and into frenzy also, some have been so far left of God in these fits, as they have sought even to make away themselves) even that God might make of these good souls, his dear children, stones of offense for some desperate sinners and enemies of the Gospel, that live about them, to stumble at, and harden their hearts by, in the hatred of religion, to their own perdition. I will lay stumbling blocks before this people (saith the Lord, Jeremiah 6.21.) and the fathers and the sons together, shall fall upon them, the neighbor and his friend shall perish. And thus you have seen the second reason of that severity God showeth in this life towards his own people, even the respect he hath unto other men, whom he is pleased to make them examples unto.

The third and last followeth, which is indeed the chief of all, even the respect the Lord hath to the quality and degree of his people's sin. No marvel though God do in this life, show more hatred and indignation against the sins of his own people, then of any other, for their sins are in sundry respects, greater & more heinous then the sins of other men. One dead fly (saith Solomon, Eccl. 10.1. For so some of the best interpreters read it, and so both the verb of the singular number, and the Apodosis or application of the comparison showeth it ought to be read) One dead fly doth cause the ointment of the Apothecary to send forth a stinking savor, so doth a little folly him that is in reputation, for wisdom and honor. As if he had said, One dead work, one wicked act, will make a man that is of note for piety loathsome unto God and men; yea the greater note he was of for piety, the more odious and loathsome will sin make him to be both unto God and men. As the greatest candle and that that gave the most light, will yield the filthiest savor if it go out, and become a snuff • . I have written unto you, If any man that is called a brother be (saith the Apostle, 1 Cor. 5.11.) a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one not to keep company, no not so much as to eat with him ; which he expressly permitteth to do, verse 10. with the fornicators and other lewd men of the world, that were not brethren. And the Lord that commandeth his children to show more detestation to the foul sins that Christians fall into, then to the sins of other men, doth himself doubtless loath them more, then he doth the sins of other men. If you ask me the reason of this, why the sins of the regenerate are more heinous then the sins of other men; I answer. The reasons of this are four principally.

First, The regenerate sin against greater means of knowledge and obedience, [ 1] then other men do, and therefore their sins are greater, more heinous and odious unto God then the sins of other men. True it is that all wicked men do sin against the means, and that is that that doth aggravate the sin of every man, and will make him inexcusable (as the Apostle speaketh, Rom. 1.20) that he sinneth against the means God hath given him to keep him from sin. But God's people that live in his Church (in the valley of vision as the Prophet calleth it, Esa. 22.1.) under the ministry of the Gospel, enjoy far greater and stronger means then all other men do. For that is the power of God unto salvation, as the Apostle calleth it, Rom. 1.16. And proportionable to the greatness and excellency of the means, that God vouchsafeth to any to keep him from sin, is the greatness and heinousness of his sin, in the sight of God. All men shall find one day that even the having of a sound ministry of the Word whether they profit by it or profit not, even the having of such means, will greatly increase the heinousness of their sins. Whether they will hear, or whether they will forbear (saith the Lord, Ezek. 2.5.) yet they shall know, that there hath been a Prophet among them. As if he should say, They shall know, what it is to have had excellent means, and not to be bettered by them. So saith our Savior of the Jews that enjoyed his ministry, John 15.22. If I had not come and spoken unto them they had not had sin, (that is, their sin had been nothing in comparison of that that now it is) but now they have no cloke (no excuse) for their sin. And for this cause he saith, Mat. 11.24. that it should be more tolerable for Sodom, in the day of judgment then for Capernaum. The sins of Capernaum were more heinous and odious unto God then the sins of Sodom, because they were committed against greater and stronger means then the other were.

Secondly, The regenerate sin against greater knowledge, then other [ 2] men do, and therefore their sins are greater and more heinous then other men's are. True it is, that all wicked men do sin against their knowledge and conscience; for by the light of nature they know many things that they do to be evil, John 1.9. Rom. 2.15. And this sinning against their knowledge and conscience is that that greatly increaseth the sin of every natural man; Because knowing the judgment of God ( that they that commit such things are worthy of death saith the Apostle, Rom. 1.32,) yet they not only do the same, but have pleasure in them that do them. This shall stop the mouth of all iniquity (as the Psalmist speaketh, Psal. 107.42.) at the day of Judgment, when the books of conscience shall be opened, and men shall be judged according to that that is written therein. Revel. 20.12. But all that live in the Church, sin more against knowledge, sin against a far greater light then any other man doth. The light men have by nature, is but a dim light; they that seek God by that light, do but grope after him, as the Apostle speaketh Acts 17.27. The word is a far clearer light, and they that are instructed by it, have a far clearer knowledge, then by any other means a man can have. The commandment is a lamp (saith Solomon, Pro. 6.23.) and the law is light. And yet they that are inwardly enlightened by the spirit of God (as all the regenerate are) have a far clearer light, and knowledge of God, then any man can have that enjoyeth the outward light of the word only; when in the hidden part the Lord hath made a man to know wisdom, as David speaketh here. For though the word be a most clear light, yet every natural man hath such a veil over his heart, as he cannot clearly discern it: but when the heart is once turned to the Lord, and converted (as the Apostle teacheth, 2 Cor. 3.15, 16.) that evil is taken away. The regenerate man's knowledge is far greater and clearer then any other man's can be, and consequently his sin must needs be also greater then any other man's. For the greater measure and degree of knowledge that any man hath, the greater is his sin. To him that knoweth to do well, and doth it not (saith the Apostle, I am. 4.17.) to him it is sin. What? and to nobody else? yes, but not so much to any other, sin shall not be imputed and laid so heavy to the charge of any man, as to him that hath sinned against his own knowledge and conscience. If you were blind (saith our Savior, John 9.41.) ye should have no sin ; that is, nothing so much sin, so heinous sin, as now ye have. The servant that knoweth his Lord's will (saith our Savior, Luke 12.47.) and prepared not himself, nor did according to his will, shall be beaten with many stripes. And no marvel, for all sins against knowledge, are in some degree presumptuous sins, and are committed with an higher hand, and in more direct contempt of God, then other sins are; as appeareth by that opposition that is made between sins of ignorance, and presumptuous sins, both in Numb. 15.27.30. and Psal. 19.12, 13.

[ 3] Thirdly. The regenerate, sin against greater mercy and kindness, they have received from God, then other men do, and therefore their sins are greater, and more heinous then the sins of other men. True it is, there is no wicked man but he hath received much mercy and kindness from God. The Lord is good to all (saith the Psalmist, Psalm 145.9.) and his tender mercies are above all his works. And his sinning against this goodness and mercy of God, is that that greatly increaseth the sin of every wicked man, and will much aggravate his condemnation. This is that that treasureth up wrath unto them against the day of wrath, as the Apostle speaketh, Rom. 2.4, 5. But the mercies and kindnesses that God hath shown to any wicked man, are nothing if they be compared with that, which he hath shown to every regenerate soul. They are but common mercies, they are but as the crumbs that fall from their masters table, as that poor woman speaketh, Matth 15.27. Remember me ô Lord (saith David, Psalm 106 4) with the favor that thou bearest unto thy people. The Lord hath shown another manner of favor and love to his own people, he hath done more for the poorest wretch that is regenerate, he hath given him more then all the world besides. He hath given them his own son. To us a son is given, Esa. 9.6. He hath given them a full and free pardon of all their sins. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin, saith David, Psalm 85.2. He hath given them his holy spirit. Because ye are sons (saith the Apostle, Gal. 4.6) God hath sent forth the spirit of his son into your hearts. He will give them the kingdom. Fear not little flock (saith our Savior, Luke 12.32.) For it is your fathers good pleasure to give you the kingdom. Yea (which addeth much to all his former favors) he giveth them to know, that he hath done all this for them, We have received (saith the Apostle in the name of the faithful, 1 Cor. 2.12.) the spirit which is of God, that we might know the things that are freely given us of God. He hath given them the comfortable sense, of this his special love that he beareth to them above any other in the world. They have tasted that the Lord is gracious as the Apostle speaketh, 1 Pet. 2.3. Now proportionable to the goodness and bounty that the Lord hath shown unto any, must the greatness and h • inousnes of his sin needs be. If a man be treacherous and unfaithful to his dearest friend, to his master, to his own father, this (we know) will make him odious unto all men. To whomsoever much is given (saith our Savior, Luke 12.4 • .) of him shall much be required; and to whom men have committed much, of him they will ask the more. And thus doth the Lord aggravate the sin of his people, Deut. 32.6. yea thus will the conscience of every child of God, when it shall be awakened aggravate his own sin. Do ye thus requite th • Lord, ô ye foolish people and unwise? Is not he thy father, that hath bought thee? Hath he not made thee, and established thee?

Fourthly and lastly. The sins of the regenerate, do more hurt then the sins of [ 4] other men; and therefore their sins are greater and more heinous then the sins of other men.

First. The evil example of one Christian of note, doth more encourage and [] harden wicked men in their sins, then twenty examples of lewd men can do. If any man see thee that hast knowledge, sit at meat in the idols temple (saith the Apostle, 1 Cor. 8.10 and that which he saith of that one sin may be said of others) shall not the conscience of him that is weak, be emboldened to eat of meats offered unto Idols? So the Lord saith, Ezekiel 16.54. that the Jews were a comfort to them of Sodom and Samaria. As if he should say, It is a comfort to lewd men, to see professors as bad as themselves. And this is that that greatly aggravateth their sin, & will make it lie heavier on their conscience, even when they have repented, that they have been the means of the damnation of others. And thus God aggravateth the sin of the Jews, Jer. 6.28. They are all corrupters.

Secondly. There redoundeth more dishonor to God from the sins of the [] regenerate, then from the sins of any other man. Ye shall keep my commandments and do them (saith the Lord, Levite 22.31, 32.) neither shall ye profuse my holy name. As if he had said, If ye do not, my Holy Name will be profaned. All the sins of professors, specially of men of chief note for piety, will be imputed by lewd men unto the Lord, and cast as dirt upon his Holy Name and religion. If but a woman that professeth religion be an id • e housewife, or unquiet with her husband, the word of God will be blasphenied saith the Apostle, Titus 2.5. Nay, if but a servant that professeth religion, fail any way in his duty to his master, the name of God and his doctrine will be blasphemed, saith he, 1 Timothy 6.1. When Simeon and Levy had dealt so lewdly against the Shechemites, Jacob telleth them, Genes. 34 30. they had made him to stink among the inhabitants of the land. Alas, he had no hand in their sin; he did show his utmost detestation to it, so soon as he knew of it; True, but the world is wont for the sin of one or two of God's people to open their mouths against all of their profession, yea, to loath and abhor them all, and God's holy religion it self for it. In which respect it may be said of God's own people, as our Savior speaketh of the Scribes and Pharisees, Matth. 23.13. that by their foul and scandalous sins, they do even shut up the kingdom of heaven against men, they do utterly alienate the hearts of men from entering into the way that should bring them to heaven. And this, this is that that above all other things, doth make their sins out of measure sinful. The sin of Eli's sons was very great before the Lord (1 Sam. 2.17.) for men abhorred the offering of the Lord ; they loathed the worship and religion of God for their sin. And this was that that the Prophet laid so heavily to David's charge, even after he had repented, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme. O that is an heavy thing.

Lecture CXI. On Psalm 51.6. February 24. 1628.

IT followeth now that we proceed unto the uses that this doctrine may serve us unto. And they are to be referred all unto three heads principally. For 1. Some of them have relation unto the fitness and falls of other of God's people, which we see or hear of; 2. Some of them have relation unto the judgments of God executed upon the Church and people of God; 3. Lastly, Some of them have relat • on unto our own sins, who profess ourselves to be the people of God and in the state of grace.

For the first, The Doctrine we have heard teacheth us, how we should judge of, and be affected with the foul and scandalous sins that we see or hear that the professors of the Gospel and servants of God do fall into. And reprooveth three sorts of men that offend much this way.

[ 1] The first are such as rejoice in the falls of God's children. 1. Most wicked men are of this humor, they have no better sport, nothing that they do so heartily rejoice in, as in seeing or hearing or talking of the falls of such as have been of note for piety and religion. Hear me (saith David, Psal. 38.16) lest they should rejoice over me; when my foot flippeth, (and I catch a fall) they magnify themselves against me. 2. Yea they rejoice not only in the sins that God's people do indeed fall into, but (out of the pleasure they take in it, and that they may not want matter of rejoicing this way) they devise slanders against them and charge them with such crimes as they were never guilty of. They cast iniquity upon me, saith David, Psal. 55.3. and 35.11. They laid to my charge things that I knew not. 3. And the most odious slanders that can be devised against such men, will go for currant everywhere, and be believed as Gospel. The words of a tale-bearer (of a slanderer in this kind especially) are as flatterings (saith Solomon, Pro. 18.8. as your old translation readeth it; that is, please a man as much as it doth to hear himself flattered) and they go down to the bowels of the belly ; that is, they are received with such delight, that they are perfectly digested. In these three points it appeareth, what pleasure lewd men take in the falls and sins of God's people. But ô that thou wouldest see thy sin and danger that art of this humor.

[ 1] First, This argueth that there is no love in thee to God's people; nay this argueth the height of malice against them to rejoice in their sins. Charity rejoiceth not in iniquity, saith the Apostle, 1 Cor. 13.6. And what comfort canst thou have either in life or death, what hope canst thou have in God, if thou be void of charity, if thou nourish malice in thy heart, specially toward them thou art most bound to love? He that loveth not his brother (saith the Apostle, 1 John 3.14.) abideth in death, in the state of damnation. And verse 10. In this are the children of God manifest, and the children of the devil, whosoever doth not righteousness, is not of God, neither he that loveth not his brother. And so he proceedeth to show to the end of verse 15. that the chief fruit of righteousness, that manifesteth a man to be God's child is the love of the brethren; and the chief sin that manifesteth a man to be the child of the devil, is the hatred of the brethren.

But secondly (which is worse) this argueth that thou rejoicest in the dishonor [ 2] that is done to God, and in the shame that is cast upon his holy name. For the Lord is more dishonored (as we have heard in the Doctrine) by the sins of his own people then by the sins of any other men. And if thou canst rejoice in the shame and dishonor that redoundeth to God, be thou sure God will also rejoice in thy confusion. I will also laugh at your calamity (saith the Lord to such men, Pro. 1.26.) and mock when your fear cometh. But let us leave them to God.

Let us that fear God learn, That it is our duty (out of these two respects) to mourn when we see or hear of the falls of any of God's people. Paul blameth the Corinthians, 1 Cor. 5.2. because they did not all mourn for the incest, that one of that Church had fallen into. See how himself was affected with it, 2 Cor. 2.4. Out of much affliction and anguish of heart (saith he) I wrote unto you with many tears. Nay we should be grieved at the heart to hear the slanders, to hear of the faults that God's people, are even unjustly charged with. Remember (Lord) the reproach of thy servants: (saith the Psalmist, Psal. 89.50, 51.) how I bear in my bosom the reproach of all the mighty people; wherewith thine enemies have reproached ô Lord, wherewith they have reproached the footsteps of thine Anointed. Observe five points in the words. 1. The mighty men, men of chief place and power in the country were wont to reproach and slander, and cast odious aspersions upon God's servants, God's anointed ones; nay all the mighty people did so, he was not counted worthy the name of a Gentleman if he could not do this. Princes did sit and speak against me, saith David, Psal. 119.23. 2. They that did so were God's enemies, though they pretended to dislike only a sort of precise fools that will needs be holier then all their neighbors and not for their holiness neither but for their hypocrisy, yet in very deed they that take such pleasure in reproaching God's servants, bear more spite to God, then they do to them, they are God's enemies. Ye shall be hated of all men, for my names sake, saith our Savior, Matth. 10.22. The name of Christ, the religion of Christ, the spirit of Christ that is in them, is the true cause of this hatred whatsoever else is pretended. 3. Remember Lord (saith he) the reproach of thy servants. The Lord taketh notice of, he will remember, he will not forget the slanders and reproaches that are cast upon his servants. 4. The Prophet did bear the reproaches of God's servants in his bosom, he took them to heart, he was much affected and troubled with them. 5. Lastly, he desireth the Lord to remember him for this; he took comfort in this even before the Lord, that he could do so, and doubted not, but God would take notice of it and reward him for it. And this is the first sort that are to be reproved by this Doctrine.

The second are worse then these; And those are they that impute all the [ 2] sins of God's people to their religion, and take occasion thereby to insult against religion and to hate it the more. If the weakest, the meanest person that professeth religion, do but swerve from their duty any way (though but a woman, though but a servant as I shown you the last day out of 1 Tim. 6.1. and Tit. 2.5.) the name of God and his doctrine shall straight-way be blasphemed by these men. These are your professors, (will they cry) this is their religion, there is none of them any better, they are all such kind of persons, fie upon such a religion as this is. Three things there be that may discover unto these men their sin, and their danger too.

First, If malice had not blinded thee thou wouldst never impute, the faults [ 1] of professors unto their religion, nor blame their religion for it. For 1. All professors are not such persons. But there are many (thanks be to God) yea and many that thou knowest that shine as lights in the world, as Paul saith of the Philippians 2.15. 2. Admit all professors were naught, yet is the religion that they profess pure and undefiled; it alloweth of none of those faults that thou usest to blame them for. For it hath no other rule or ground but God's Word, and that alloweth of no sin. All the words of my mouth are in righteousness (saith the Lord, Pro. 8.8.) there is nothing froward, or perverse in them. If any professor be covetous, or malicious, or proud, or censorious, or unfaithful, or idle; blame not his religion for it, it teacheth him no such thing, it teacheth him the contrary, it teacheth him as the Apostle saith, Tit. 1.12. To deny all ungodliness and worldly lusts, and to live soberly, and righteously and godly in this present world▪ No professor of the Gospel dares justify himself in the least of his corruptions, much less in gross crimes; by the rules of his religion, but will be ready to clear his religion and lay all the blame upon himself as the Apostle doth, Rom. 7.12. The law is holy, and the commandment is holy, and just, and good. And verse 14. We know that the law is spiritual: but I am carnal sold under sin.

[ 2] Secondly, I must say to thee that railest thus against religion, that hatest it thus for the sins of them that profess it, as Gamaliel spake to the Council, Acts 5.39. take heed wha • thou dost, for if this way be of God, in hating it, in railing on it, thou wilt be found a fighter against God. And as the Lord saith to Sennacharih, Esa. 37.23. Whom hast thou reproached and blasphemed? and against whom hast thou lifted up thy voice? Even against the holy one of Israel. In speaking thus against religion thou settest thy mouth against heaven, as the Prophet speaketh, Psal. 73.9 The hatred and malice of thy heart is bent not against God's poor servants so much, as against the Lord himself. And so the Prophet telleth David, 2 Sam. 12.14. that those that would take occasion by his sin to blaspheme & speak reproachfully of his religion, were the enemies of the Lord. No man will hate religion and blaspheme it for the faults of such as profess it, but such as are the Lord's enemies, such as hate the Lord himself.

[ 3] Thirdly and lastly, Think seriously with thyself, what it is to blaspheme God, to bear malice and spite against him. Who hath been fierce against him, and hath prospered ; saith Job 9.4. as your old translation readeth it. Didst thou ever know any man prosper that was an enemy to God, and to the power of life and godliness; to the religion that himself professeth, and holdeth to be the true religion of God? No no, be thou assured thou art an enemy to him that will be too strong for thee to encounter with. It is hard for thee to kick against the pricks, saith our Savior to Saul, Acts 9.5. though he did it ignorantly. Whosoever shall fall on this stone shall be broken (saith he, Mat. 21.44.) and on whomsoever it shall fall, it will grind him to powder.

[ 3] The third and last sort of men, wom the Doctrine reproveth that do not judge rightly of the falls of God's children, nor are affected with them as they ought to be; are such as by seeing or hearing of the falls of God's own people, do embolden and harden themselves in their sins. The sins of Judah the Lord saith, Ezek. 16.54. were a comfort to Sodom and Samaria. It quieteth the mind of wicked men much▪ and comforteth them against the accusations of their conscience, for their foulest sins, that they have the examples of God's own people, that have done as bad things as they. For thus they are apt to reason in this case, I may be God's child and be saved though I be drunk now and then for Noah was so, though I commit adultery for David did so; and were not these God's children for all that, were they not saved for all that? And the best we see daily have their faults, and in many things we offend all, saith the Apostle, James 3.2. Thus they strengthen themselves in their wickedness ▪ as the Prophet speaketh, Psalm 52.7. Three things I have to say to these men to convince them of their sin, and discover to them their danger.

[ 1] First, Thou wrestest the holy Scripture unto thine own destruction (as the Apostle speaketh, 2 Pet. 3.16.) that makest such inferences from the falls of God's servants, that are recorded in the Word. Thou pervertest them to a quite contrary end, unto that the Holy Ghost intended them for. First, The Holy [ 1] Ghost set them down to that end, that they might be warnings to us and means to make us afraid of falling, to keep us from sinning as they did. That which the Apostle saith of the judgments that fell upon men for sin, 1 Cor. 10, 11. may be said likewise of the falls of God's people. All these things are written for our admonition. This use the Holy Ghost teacheth us to make of the fall of Solomon, Neh. 13.26. Did not Solomon King of Israel sin by these things? Yet among many nations was there no King like unto him, who was beloved of his God, nevertheless even him did out-landish women cause to sin. As if he should say, If Solomon were drawn from God by marrying with Idolaters, how much more cause have you to fear apostasy if you do so? This is the use God would have us to make of all the falls we see or hear God's people have taken. If such a man as Noah by taking too much wine made himself a beast, Gen. 9.21. If such a man as David by giving himself to idleness, and neglect of his calling, by giving liberty to his wanton eye and neglecting his watch, fell into so shameful adultery, 2 Sam. 11.2. what cause have we that are so far short of them in grace, to fear such or greater falls, if we give ourselves the like liberty? If such and such as I have known myself, (should every man say) to be men of far more knowledge far more grace then ever I had, have taken foul falls, what cause have I to look to my feet? And indeed there is great force in these examples to make a man afraid to sin. If one should tell a traveler of one or two that riding not long before him over such an heath, or through such a lane were robbed, and had much a do to escape with their lives, though they did ride much stronger and better appointed then he doth; or that such a one riding through such a foard had much a do to escape drowning though he were better horst then he is; would not that traveler be afraid to go that way? Would he not either turn back again, or go some other way (though it were a great way about) rather then he would so far endanger himself? This then is the first end God aimed at in making known to thee, the falls of his Saints to make thee afraid to sin; and dost thou pervert it to a quite contrary end even to make thyself more bold to sin? Secondly, [ 2] The Lord hath set down the falls of his choicest servants to this end, that it might be an help to poor humbled sinners, to raise them up by repentance when they are fallen. And our gracious and wise God; though the credit of his faithful servants be most dear unto him and precious in his sight; though he hath promised, Esa. 43.25. that he will blot out their transgressions, and will not remember their sins ; and Ezek. 33.16. that none of their sins that they have committed shall be mentioned. Yet hath he seen it necessary, in this respect that many foul crimes of sundry of his principal servants should be left upon record in his Word, and so kept in everlasting remembrance. Yea the Lord hath been so careful of this, as he contenteth not himself to mention them once only, or obiter (as we say) and by the way, but oftentimes and purposely that all that read the Word, to the end of the world, might be sure to observe and remember them. He would needs have David's foul sins recorded not only in 2 Sam. 11. & 12. but here again in this Psalm. And in this Psalm he doth not only mention it again, but commendeth this Psalm to the chief Musician, to be sung oft in the Temple. How oft are the abominable sins of Manasseh mentioned not only 2 King. 21. and 2 Chron. 33. in the story of his life, but long after his death too, 2 King. 24.3. and Ier. • 5.4. And Peters fall God would have to be mentioned not by one or two, but by all the four Evangelists, which very few of the most important passages of the story, are. And why hath the Lord done this? Surely because he saw it was necessary for poor humbled sinners that it should be so; surely because he saw how apt his poor children would be (partly through the corruption of their own heart, and partly through the subtlety of Satan) when they had fallen into gross sins, to despair of mercy, to think their sin is greater then can be pardoned, that there is no hope of finding mercy with God if they should turn unto him and repent; that there was never child of God, that sinned as they have done. For their sakes it is, to keep them from despair, to encourage them to rise out of their sins, and to turn to God by repentance, the Lord would needs have these foul sins of his dearest servants recorded, who though they sinned as grossly as any humbled sinner can possibly now do, yet upon their rising again by repentance, and turning unto God, did find mercy with him. And that this was a main end God respected in this, the Apostle plainly telleth us, 1 Tim. 1.16. He fell so grievously and yet obtained mercy that God might make him a pattern to all his poor servants, that should come after him: of his readiness to receive the foulest sinners unto mercy, upon their unfeigned repentance. This then is a second end God had in permitting his servants to fall, and in letting thee to know of their falls; that thou when thou art fallen and humbled for thy fall mightest be encouraged to rise again, and dost thou pervert it to a quite contrary end, even to embolden and encourage thyself to fall? These examples which the Lord intended only for the help of the humbled sinner, as a cord to pul • him out of the water, thou that art a presumptuous sinner and hast therefore nothing to do with them, dost let Satan use them, as a cord to pull thee into the water, and to keep thee there to thine own perdition. And this is the first thing I have to say unto these men.

[ 2] Secondly, Thou hast no cause at all to comfort thyself in thy sins by the falls of any of God's people thou readest of in the Scripture, or observest in thine own experience; For none of all their sins are like unto thine. If thou wert such a sinner as they were, thou wert an happy man. They committed more h • inous sins then ever thou didst it may be, yet were they not so heinous sinners in God's sight as thou art. Thou canst not find in all the Scriptures, an example of any one child of God, that sinned as thou dost. Three main differences are to be observed between them and thee.

[ 1] First, Thou readest of no child of God, that sinned, but thou readest also that he repented and was humbled for his sin, yea that the measure of his humiliation, was proportionable to the measure of his sin David was deeply humbled for his sin as appeareth in the 8. verse of this Psalm. He watered his bed with his tears, Psal. 6▪ 6. Manasseh humbled himself greatly before the Lord, 2 Chron. 33.12. Peter wept bitterly, Matth 2 • .7 • . If thou couldst do so, thou mightest take comfort in the examples of their falls, but thou knowest, it is far otherwise with thee.

[ 2] Secondly, None of them after their repentance did ever fall into those foul sins again. Noah was never drunk but once David turned not aside from anything that God commanded him (saith the Holy Ghost, 1 King. 15.5 that is to say, not in any gross and scandalous crime) all the days of his life, save only in the matter of Vria the Hirtite. The like may be said of Peter and all the rest. And therefore what comfort can the common drunkard and adulterer and blasphemer take in their examples, who though he hath fi • s of remorse for his si • s, yet cannot leave them possibly.

[ 3] Thirdly and lastly, There was never any child of God, that fell into any foul sin, but it was against the purpose of his heart, I have said, that I would keep thy words, saith David, Psalm 119.57. this was his resolution, and the settled purpose of his heart. A wise m • n feareth (saith Solomon▪ Pro. 14.16) and departeth from evil ; he purposeth, not to fall into sin. And therefore the Apostle calleth the falls of God's child an over-taking in a fault, Gal. 6 1. when he falleth into sin it is through the malice and eager pursuit of his corrupt nature or of the devil whereby he is suddenly taken and (as it were) circumvented and overcome contrary to his purpose and resolutions. But (on the other side) thou never purposest or resolvest to keep God's commandments and to resist temptations; or if thou do, yet thou hast no care to perform thy vows and promises of obedience, thou dost sleight and despise the ways thou shouldst walk in, as Solomon speaketh, Pro. 19.16.

The third and last thing I have to say to these men is this. That admit thy [ 3] case were in all respects such as theirs was, yet shalt thou find no cause to embolden thyself to sin by their example, if thou wouldst consider well, how they smarted for their sins. It is true indeed God's own people many of them have sinned shamefully; but it is as true (which thou hast heard proved at large in the Doctrine) that the Lord did never so sharply scourge any other in this life for their sins, as he hath done them. And if thou couldst well weigh with thyself how dearly they paid for their sins, thou wouldest be loath to purchase the pleasure or profit that any sin can yield thee, at so dear a rate. And therefore it is to be observed that as the sins of God's people are recorded in the Word so are the fearful judgments also recorded, that followed them for these sins. Noah's drunkenness is recorded and so is the fearful curse also that (by occasion of that sin) fell upon his son Ham and all his posterity, Gen. 9.25. Lot • incest is mentioned and so is the judgment also that followed it, Gen. 19.37, 38. the cursed posterity that came of that sin were a scourge to God's people for many generations as you may see Psal. 83.8. Solomon's fall is mentioned and so is the judgment that fell on his posterity for it, 1 King. 11.31.33. I shall not need to speak of David, of Hezekiah, of Manasseh, or of Peter all whose sins are recorded indeed in the Word, but it is as well and as carefully recorded how they smarted for them. And (to conclude) of every sin of theirs I may say to thee as Abner spake to Joab in another case, 2 Sam. 2.26. Knowest thou not that it was bitterness in the latter end?

Lecture CXII. On Psalm 51.6. March 3. 1628.

THe second sort of uses that this Doctrine serveth unto hath relation unto the judgments of God executed upon others specially upon his own Church and people. The Doctrine which we have heard, teacheth us how to judge and how to be affected with the strange severity the Lord hath shown for these sundry years, and doth yet show towards all the Churches almost upon earth, that profess his Gospel. And it serveth to reprove two great faults that we are all too much inclined to in this case. The first is an over heavy & rigorous censure we are apt to pass, upon the persons of such as we see the Lord afflicteth, in an extraordinary manner. The second is an over-light esteem of the judgment it self, that God inflicteth upon any in an extraordinary manner. For that we are not apt so to be affected with it, nor make that use of it as we ought to do.

For the first, We are all apt to judge them greater sinners then other men, [] whom we see the Lord doth afflict and plague more then other men; we are apt to think that rare and extraordinary judgments do always argue rare and extraordinary sins in them, on whom God inflicteth them. Natural and wicked men have been wont always to judge so. When Shimei saw the strange judgment that fell upon David how his own son sought both his kingdom and life, he crieth out, 2 Sam. 16.7, 8. Come out, thou bloody man, thou man of Belial; the Lord hath delivered thy kingdom into the hand of Absalom thy son, and behold thou art taken in thy mischief, because thou art a bloody man. And this he complaineth was the common cry of all his enemies, Psal. 71.11. when they saw him in any great affliction they were wont to say, God hath forsaken him, persecute and take him, for there is none to dliver him. Thus the Pharisees argued against the poor man, John 9 34. that he was altogether borne in sins (that is, a greater sinner even by nature, then any other) because he was borne blind. And the Barbarians, Acts 28.4. when they saw the Viper hang on Paul's hand concluded no doubt this man is a murderer. And it is no marvel though wicked men judge thus of the poor members of Christ, whom God is pleased in any strange manner to humble, either by inward or outward afflictions; for thus the Prophet Isaiah saith, Esa. 53.12. our Savior himself was numbered with the transgressors ; was accounted a most wicked man; and that by reason of the strange afflictions he endured above others. We esteemed him (saith the Prophet, Esa 53.4. our whole nation esteemed him) stricken, smi • ten of God, and afflicted. They esteemed him to be hated and abhorred of God, for his own iniquities, when they saw the extreme misery that he did endure. But this is not the censure and verdict of natural and wicked men only; God's own children are too apt also to judge so. The Disciples themselves when they saw the man that was borne blind say unto Christ, John. 9.3. Master who did sin, this man, or his parents, that he was borne blind? Either himself or his parents they were persuaded were guilty of some extraordinary sin, or else such a judgment sure would never have befallen him. And Job's three friends (though they were not holy men only, but wise & learned men too, yet) had they all too much of this humor in them; They judged him to have been a most lewd and vile man. Is not thy wickedness great, (saith Eliphaz to him, Job 22.5.) and thine iniquities infinite? Yea though they (being his inward and special friends as they are called, Job 2.11.) had been (doubtless) witnesses of the piety and integrity he had shown in his whole conversation; yet now they thought all that had been but in hypocrisy. And so Eliphaz twitteth him with it, Job 4.6. Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope? As if he should say, We may see now what all that goodness was thou madest such a show of. And mark in the next verse, Job 4▪ 7. the premises whereupon they infer this conclusion against him. Remember I pray thee (saith Eliphaz ) whoever perished being innocent? or where were the righteous cut off? He saith not whoever was afflicted being innocent, but whoever perished and was cut off? Who ever died so miserably, whoever was so strangely plagued of God, as thou art, if he had any goodness in him in truth, if he were not notoriously wicked? And I nothing doubt but this sentence hath been passed by many against God's poor Churches in Germany and Rochelle. The strange hand of God that hath been upon them all this while, that we have enjoyed such peace & plenty; hath made us apt to think that they have been greater sinners then we; that the Lord loveth and liketh much better of us then he did of them, or else he would not have kept us so free from all the miseries that have been upon them. So that the examples of God's severity we have seen upon them which should have humbled us and made us afraid, have had a quite contrary effect in us, they have made us more secure, they have puffed us up, and made us think better of ourselves then we did before.

You will ask me then, Is it unlawful for us to take notice of the sins of men in the judgment we see God executeth upon them? May we give no judgments of the sins of men, by the judgments of God that we see upon them, as Physicians do by seeing the Vrine, and feeling the pulse of their patients? May we not say sometimes, that for these and these sins, God hath thus and thus plagued them?

My answer to this question, must consist of two parts. For I will show you, 1. How far forth this is lawful to be done. 2. How far forth it is unlawful.

It is lawful for us (first) to judge every man to be a sinner whom we see to be in any affliction. For we may be sure God afflicteth not any, who hath not by his sins deserved it; sin is the first cause of all judgments, And we may safely say with the Church, Lamenta. 3.39. Man suffereth for his sin. A man may safely conclude with the Apostle, Rom, 5.14. that infants are sinners, because they do die, and are (besides) subject to so many pains and miseries. And of Job himself, a man may be bold to say he was a sinner, because he was so grievously afflicted; yea of him (as good a man as he was, and consequently of the holiest man that liveth upon earth) we may safely say as Zophar said to him, Job 11.6. (how extreme soever their afflictions be) know thou that God exacteth less of thee, then thine iniquity deserveth. The holiest man that is, hath by his sins deserved much more affliction and misery, then he doth endure. Secondly. Where the gross sins of any have been notorious, and manifest unto us, before ever we saw God's judgments upon them (such as the Apostle speaketh of, 1 Tim. 5.24. Some men's sins are open beforehand, going before unto judgment ) specially such sins as God hath threatened to punish with such judgments. In this case, it is not unlawful for us to judge, surely for these and these sins, God hath thus and thus plagued them. Thus David saith, Psalm 52.6, 7. that when the righteous should see the strange judgments of God that should fall upon Doeg and his posterity, they should say, Lo • , this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness. As if they should say, He thought that so long as he was in such place and authority, and favor with Saul, he need not care what he did against David, or against the Lord's Priests, but see now the end of this persecuting wretch. The judgment of God that followed him, kept his sin in their remembrance, and made them oft to talk of it. And doubtless, so should the judgments of God, that we see upon such as have been notoriously wicked, for whoredom, for oppression, for hatred of religion, the judgments (I say) that we see upon them and their families, should keep their sins in our remembrance, and cause us oft to think and speak of them. Nay, for as much as those poor Churches of Christ in the Palatinate, and Germany, and Rochelle, have been notoriously known, to offend generally in the ordinary profanation of the Sabbath; the sin that God saith was a chief cause of the Jews captivity, Ezekiel 20.13. In the contempt of the ministry, of whom the Lord hath said, Deut. 12.19. Take heed to thyself, that thou forsake not the Levite, as long as thou livest upon the earth. Forasmuch as I say, they have been notoriously known to offend generally this way (besides the looseness of their lives in drunkenness, and lasciviousness, professing outwardly religion, having a form of godliness (as the Apostle spreaketh, 1 Tim. 3.5.) but denying the power thereof ) it is not unlawful for us to impute all this marvelous severity of God towards them unto these their sins.

But then I answer secondly, that there be two ways whereby we may offend greatly in this case.

First. When only for the afflictions that they endure, and the judgments [ 1] of God that we see upon any, we judge them guilty of some great sin, though we know no sin by them, nor can justly tax their conversation any way. As it was in Job's case. This I say is a great sin. For it is evident by the scripture, that the holiest of all God's servants have been most sharply afflicted. Such, as of whom the world was not worthy (as the Apostle speaketh, Hebr. 11 37, 38.) were stoned, and sawne asunder, were tempted, were slain with the sword, they wandered about in sheep-skins, and goat-skins, being destitute, afflicted, and tormented. And God doth not always in afflicting his children, correct them for sin, but he doth it sometimes only to try their faith & patience; and to make them examples of faith and patience unto others. You are in heaviness (saith the Apostle, 1 Peter 1.6, 7.) through manifold temptations; that the trial of your faith being much more precious then gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ. And sometimes he doth it for other causes, which he keepeth secret unto himself, and which the wisest, and holiest men under heaven have not been able to conceive; yea this maketh much for his glory that he doth so, as we read, Prov. 25.2. That the Lord is righteous in all his ways, and holy in all his works, every faithful man hath ever been ready to acknowledge, Psalm 145.17. Jeremiah 12.1. But the wisest and holiest of God's servants have oft been astonished at the beholding of his judgments, and unable to discern his meaning in them; but have been constrained in a holy reverence, and admiration, to cry out, as Esa. 45.15. Verily thou art a God that hidest thyself. And Romans 11.33. O the depth of the riches both of the wisdom, and knowledge of God, how unsearchable are his judgments, and his ways past finding out! As if he had said, His judgments are so deep and unsearchable, that no man is able to found them, to find out the ground and reason of them.

[ 2] The second way whereby we may much offend in this case, is, when (though we know sins, and great sins too, in them whom God thus afflicteth) we do by reason of the greatness, and strangeness of their afflictions, judge them to be no better then hypocrites, or greater sinners then ourselves, or other men whom the Lord doth not so plague, as he hath done them. For we have heard in the Doctrine, God doth use to affli • t his own dear children for sin more sharply in this life, then he doth any other. It was a strange judgment that fell upon old Eli, that he should with a fall break his neck, and die, 1 Sam. 4.18. and (doubtless) his sin in bearing too much with his children in their profaneness, was the cause of it; yet he were a mad-man that would doubt whether he were a good man, and died in God's favor for all that; or that would think he was a greater sinner then any other in Israel, because of that. So it was a strange judgment that befell the young Prophet, 1 Kings 13 24. and certainly his sin was the cause of it. And yet the old Prophet (by his mourning for him, and charging his sons verse • 9—31. that when he died, they should bury him in his grave) declared that he was undoubtedly assured that he was God's dear child, & died in his favor for all that. O take heed therefore of judging of those poor Churches that have so strangely perished, or of any other persons to have been hypocrites, and void of true grace; or to have been greater sinners, either then ourselves, because of the miseries that they have endured. Take heed of despising, or thinking the worse of any for their afflictions and miseries. This is a corruption too strong in all men by nature, Prov. 14.20. and 19.17. Eccles. 9.15, 16. This is the first sin that is taxed and reproved by the Doctrine that we have heard.

[ 1] And there be three things that may discover to us both the folly and the wickedness, and danger also of this humor. First. That God hath expressly said in his word, that we may not judge them the greatest sinners, that are most afflicted. No man (saith the holy Ghost. Eccl. 9.1.) knoweth either love or hatred, by all that is before him ; that is, by any outward thing that doth befall men, as he expresseth himself, verse 2. Suppose ye (saith our Savior, Luk. 13.2, 3. and to show the certainty and necessity of this truth, he repeateth it again, and giveth another instance of it, verse 4, • .) Suppose ye that those Galileans were sinners above all the Galileans, because they endured such things? They were murdered by Pilate, even while they were sacrificing, and serving God (a strange judgment) and yet hear what Christ saith, I tell you Nay. As if he should say, you may not judge so, you sin if you judge them the worst men, upon whom God's hand lighteth most heavily in this kind. Secondly. [ 2] See what promises the Lord hath made and appropriated, to such as judge wisely, and charitably, of such as God hath humbled by his judgments, which they shall never taste of, that are thus censorious against them. Psal. 41.1—3. Blessed is the man that judgeth wisely of the poor. And he mentioneth six special blessings, wherewith God will bless that man. The sum of all is this, that it is a singular grace of God, and shall never go unrewarded, to be able to judge wisely of them that are most afflicted, to be so far from despising, or thinking the worse of any for his afflicted estate, as that we can pity and love him the more, esteem the better of him, and show the more respect unto him even for this. Certainly, it is our duty so to do; not the magistrates duty only (whose special care must be to do so, as we see, Psalm 82 3, 4.) but every Christian man's also, as is plain by many places of scripture, Job 6.14. Prov. 29 7. and 31.9, And in this we shall resemble our heavenly father, He doth not 〈◊〉 nor abhor the affliction of the afflicted, nor hide his face from him, as David speaketh, Psal. 22. • 4. no more ought we to do, nay no more will we do, if we be his children indeed. And consequently it must needs be a great sin in any man, and such as God will surely punish, to judge rashly and uncharitably of such persons. Thirdly. See [ 3] how God was offended with Job's three friends, for the censure they passed upon him. My wrath is kindled against th • e (saith the Lord to Eliphaz. Job 42.7, 8.) and against thy two friends, for ye have not spoken of me the thing that is right, as my servant Job hath, therefore go and offer up for yourselves a burnt offering, and my servant Job shall pray for you, lest I deal with you after your folly. Observe in the words two things. 1. That God was highly offended with, and threateneth to take vengeance on these three good holy men, even for judging so hardly of Job, by reason of his afflictions, though they were strange and wonderful, greater then ever we read any other mere man did endure. 2. That the Lord chargeth them, they had not spoken of him, the thing that was right. Why? what did they speak against God? All that they spake was for God, for the clearing of his justice, and out of zeal to his glory, and so Job chargeth them, 13.7. Will ye speak wickedly for God? and talk deceitfully for him? All the bitter censures they passed against Job, was out of their zeal to God. But yet the Lord saith, that misinterpreting his judgments, and thinking he always hated them most, whom he doth most afflict they spake against him, and dishonored him.

The second sin that we are by this Doctrine to be reproved for, in this case, is [ 2] this, That as we are apt to judge too hardly of the people of God, whom he is pleased to scourge and afflict, so are we on the other side, as apt to esteem too lightly of the judgment it self, and be much less affected with it then we ought to be. None of us do so consider of, nor are affected with the miseries of the Church, as we ought to be. But we may well take up now that old complaint of the Prophet, Esa. 57.1. The righteous perisheth, and no man layeth it to heart. Observe two things in the Prophets phrase. 1. The people of God are not only taken away, but they perish▪ ( Abad, is the word he useth, even the very same that Eliphaz useth, Job 4.7.) they are cut off by most violent kinds of death, by most strange and extraordinary judgments, and yet no man layeth it to heart. 2. He saith not, the righteous have perished, but in the present tense, he perisheth still, still the enemy prevaileth against God's people. The Lord hath stretched forth his hand against them, and hath smitten them (as the Prophet speaketh, Esa. 5.25.) and the hills did tremble, and their carcasses were torn in the midst of the streets (great and unspeakable miseries have for a long time befallen them) and for all this his anger is not turned away, but his hand is stretched out still, the righteous perisheth still, and yet no man layeth it to heart. The heinousness and danger of our sin in this our senselessness, will the better appear by discovering to us four duties that the Lord looketh for at our hands in this case.

[ 1] First. We should by the best means we can, inform ourselves how it fareth with the Churches of God. We are too inquisitive after news, behold, this is the news we should inquire after. When God's people were in battle against the Philistines, and had the Ark of God with them in the camp, it is said, 1 Sam. 4.14. that old Eli sat upon a seat by the way side, watching, and hearkening how God's people sped; and the reason is given. For his heart trembled for the Ark of God ; and therefore he sat in that place, watching, that he might hear with the first, what became of it. So when there came one to David out of the campe of Israel, 2 Sam. 1.3.5. see how inquisitive David was to know how it fared with the Lord's host. How went the matter? (saith he) I pray thee tell me? And when he had told him that Saul and Jonathan was slain, see how desirous he was to know the certainty of it. How knowest thou (saith he) that Saul and Jonathan be dead? The same spirit you shall see in Nehemiah 1.2. so soon as Hanani was come to him, the first question he asked, was concerning the state of the people of God that were at Jerusalem. And yet was he then in the palace, as it is said verse 1. a Courtier, in great place and favor with a mighty King. And yet Moses did more then this, for when he was in the height of his honor and greatness in Pharaohs court, he did not content himself to inquire, but it is said, Exod. 2.11. that he went out unto his brethren, and looked on their burdens, that he might be the more affected with their estate. And though we cannot do as Moses did, we cannot go out unto our brethren, and behold with our own eyes their miseries, as he did. Yet may all these examples teach us that it is our duty by the best means we can to inform ourselves of the estate of the Church; and certainly if our hearts trembled for the Ark of God, if we had any care of the cause of religion, we could not choose but do so. Nay we would look on their burdens, think oftener and more seriously of their miseries then we do. Come and see the works of God (saith the Psalmist. Psalm 66.5) he is terrible in his doings toward the children of men. But alas we do not so, but we are like to those the Prophet complaineth of, Esa. 5.12. The Harp, and the viole, the Tabret, and the Pipe, and wine are in our feasts, but we regard not the work of the Lord (in this his marvelous severity towards his people) neither do we consider the operation of his hands. While we enjoy our delights in all fullness, we care not a rush what becometh of the Church of God. But mark how we provoke God against us by our profane stupidity. Because they regard not the works of the Lord (saith David, Psalm 28.5.) nor the operation of his hands, he shall destroy them, and not build them up. We cannot take a readier way for the hastening of our own ruin, then to be thus careless, and senseless of the judgments of God upon his people.

Lecture CXIII. On Psalm 51.6. March 17. 1628.

[ 2] THE second duty which we owe unto them that are in misery, is this. We are bound to take to heart the miseries of the Churches abroad & to work our hearts unto unfeigned grief and sorrow for them. Certainly none of us can have any comfort in our estate, till we can heartily grieve for the miseries of our brethren. It is our duty we know to condole any man that we see to be in misery. Job took great comfort in his greatest affliction, in this that he had done so. Did not I weep (saith he, Job. 30.25.) for him that was in trouble? Was not my soul grieved for the poor? And if we must be thus affected with the miseries of all men, then much more with the miseries of God's people.

Three sorts of proofs I will give you for this. 1. Examples. 2. A precept. [ 1] 3. The reasons and grounds both of the examples, and of the precept also. And the examples that I will give you, shall be of two sorts.

First. When the holy servants of God did but fore-see by the spirit of prophesy, [ 1] the troubles and afflictions that should befall the Church, they have been wont to be exceedingly affected and grieved for it, though they were not to happen until many years after themselves were dead and gone. Three notable examples we have for this.

The first is of Elisha, of whom we read, 2 Kings. 8.11, 12. that when he [ 1] looked steadfastly upon Haza • l, the man of God wept. And when he asked him why he did so; Because I know (saith he) the evil that thou wilt do unto the children of Israel, their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. And this was certainly no more, nor so much neither, as the bloody Papists have done to many of God's people where they have come.

The second example is of the Prophet Isaiah. I will weep bitterly (saith he, [ 2] Isaiah 22.4, 5,) labor not to comfort me, because of the spoiling of the daughter of my people. Why? There was no such spoil made of God's people in all his time, in the days of Vzzia, Jotham, Ahaz, and Hezechia, in whose times he prophesied, as you may see, Esa. 1.1. No, but he did foresee by the spirit of prophesy, a day of trouble, and of treading down (as he saith verse 5.) and of perplexity by the Lord God of hosts, in the valley of vision, breaking down the walls, a day of crying in the mountains. The thinking upon the miseries that the valley of vision, the true Church of God should endure from the Chaldeans (which was to be above an hundred years after his own death) and considering that this was to be done by the Lord God of hosts, it was to be the Lord's doing, and a fruit of his wrath, I say, the consideration of this, made the holy man to weep bitterly, and refuse to be comforted.

The third example is of Daniel, Dan. 8. who when he did fore-see the miseries [ 3] that God's people were to endure under Antiochus Epiphanes (which was not to be before above two hundred years after his own death) how Antiochus should take away the daily sacrifice, verse 11, 12. and by reason of the transgression of God's people, should cast down the truth to the ground ; how both the sanctuary of God and the host (and armies of God's people) should be given unto him, to be trodden underfoot, as it is verse 13. how he should destroy wonderfully the holy people, and prosper in it, as it is verse 24. When (I say) he did by the spirit of prophesy fore-see these miseries that should befall God's people, it is said verse 27 that he even fainted and was sick of grief for it certain days. What would these holy men have done, how would they have mourned, if they had lived in the times wherein all this had been fulfilled, which they did prophesy and fore-tell? If all these evils had fallen upon the Church in their days, as they have done in ours? Alas, we have seen a day, a long day of trouble, and of treading down, and of perplexity, by the Lord God of hosts in the valley of vision. We have seen, and known the daily sacrifice (the true worship of God) taken away from many Churches. We have seen the truth of God cast down to the ground in many places, and abominable heresies, and false doctrine set up in the room of it. We have seen and known both the sanctuaries of God, and the hosts, and armies of his people given of God to the enemy to be trodden underfoot, and trampled upon. We have seen the days, wherein the proud enemy hath destroyed, and made havoc of the holy people wonderfully, and prospered in it. Certainly those holy men that were so affected with the evils they did foresee, would befall the people of God, would have been much more grieved for them, if they had fallen out in their days. And it is therefore promised as a great favor and mercy to Josiah, 2 Chron. 34.28. that he should be gathered to his grave in peace, neither should his eyes see all the evil, that God would bring upon Judah and Jerusalem. The Lord knew well how much it would have affected good Josiah's heart, if he should have lived to see (though he had been out of the gun-shot himself) all the evils and miseries that God's people did endure, in the captivity of Babylon.

[ 2] Let me give you also four famous examples of this, how the servants of God that have lived in such times as these are, have been affected with them.

[ 1] The first is that of the men of Gibeah mentioned, 1 Sam. 11.2.4. when tidings was brought them of the misery of one poor city ( Jabesh Gilead ) how Nahash the Ammonite that besieged them, would admit of no covenant of peace with them, but upon this condition that he might thrust out all their right eyes and lay it for a reproach upon all Israel ; (And we know that the Papists have to the poor Christians in the Palatinate and other places, offered far worse and more reproachful articles, and conditions of peace then this was) When this tidings I say was told them of Gibeah it is said verse 4 that as the people lift up their voices, and wept.

[ 2] The second example is that which is mentioned, 2 Sam. 1.11, 12. When David heard how the Philistines had prevailed and what an overthrow they had given unto God's people (As alas we have heard of a great many overthrows that within these few years God's people have received from as bad people, as ever the Philistines were) it is said there that David and all the men that were with him (all his soldiers, though many of them hated Saul mortally and one would have thought that the cutting off of that wretched man, in that battle should have mitigated much their sorrow, for the loss of all the rest) yet it is said there that David and all the men that were with him rent their clothes, and they mourned and wept and fasted for it.

[ 3] The third example for this is that of Nehemiah when Hanani and the rest had told him, Neh. 1.3. that the remnant that were left of the captivity in the province of Judea were in great affliction and reproach, and that the walls of Jerusalem were broken down, and the gates thereof were burnt with fire (no worse news then we have often heard of late of many of the Churches of Christ) When I heard these words, (saith he, verse 4.) I sat down, and wept, and mourned certain days.

[ 4] The fourth and last example is that of the Levites the holy Musicians mentioned, Ps. 137. who as they were Church-officers ordained of God for the service of the Temple, so did they receive such gifts from God for the discharge of that function, as that they did excel in skill all the musicians that have been in the world. Of them we read five remarkable things in that Psalm. 1. Verse 1. By the rivers of Babylon they sat down and wept, when they remembered Zion. The pleasantness of the country could not make them forget Zion, nor keep them from grief, nor from weeping when they remembered Zion. 2. Verse 2. They hanged up their harps. As if the Psalmist had said, As great as their skill was, they had no mind of music, all that while that they remembered Zion and the miseries she was in. 3. Verse 3, 4. Though they that carried them captives, and were now their masters that had power and authority over them (and had heard doubtless of their excellent skill that way) required mirth of them, were earnest with them to use their skill in singing and playing upon their instruments to make them and themselves merry, yet could they not get them to sing so much as one of the songs of Zion. 4. Verse 5, 6. The reason that they give for this, If I forget thee ô Jerusalem, if I do not remember thee. Mark 1 the change of the number, they had spoken all the while before in the plural number, and expressed so the joint affection of them all in this case, now they speak in the singular number, every man in his own person so say I, and so say I. 2 Mark the reason why they would not obey their masters in this, alas (saith everyone) if I should now give myself to mirth and music, it would be an evident sign I remembered not what case Jerusalem is in, I had quite forgotten the miseries of God's Church. 5. Lastly, Observe in the same verses 4. & 5. the imprecation they make against themselves whereby as by an oath and vow they bind themselves from mirth and jollity during the time of Jerusalem's misery, If I forget thee ô Jerusalem, if I do not remember thee. As if they had said one by one. If anything make me forget Jerusalem and her distresses, nay if (as well as I love mirth and music, specially this, or this kind of mirth or recreation and delight, as ill as I could live without it) yet if I cannot be content to abridge myself of it, for Jerusalem's sake, let some strange curse of God, fall upon me. And these are certainly two strange judgments that they wish against themselves in this their imprecation. 1. Let my right hand forget her cunning. 2. Let my tongue cleave to the roof of my mouth. For a Minister whom God hath endued with excellent gifts for his service, to have his gifts blasted and taken from him, to be stricken dumb and loose the use of his tongue as Zacharias did for a time, these are certainly great and strange judgments. In all these examples we see (beloved) how the holy servants of God, have been affected with the afflictions of Joseph, and how they have mourned for them. And I doubt not also but you see that we all ought to be so affected likewise; and that we could not choose but be so, in some measure, if the same spirit were in us, that was in them.

And that you may see, they did in this no work of supererogation, I will [ 2] show you now (which is the second proof I promised to give you) that they did no more the • they were commanded to do. When the Lord had executed a strange judgment but upon two of his servants Nadab and Abihu ; though the cause why he did it, the sin whereby he was provoked to it, was apparent and notorious to all the people; yet see what a commandment is given concerning this, Levite. 10.6. Let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled. That fire was quenched and ended in the death of those two men. But the Lord hath now kindled a burning which hath lasted many years and burneth still outrageously, and hath consumed not two of God's servants only, but many whole Churches of Christ and ought not then the whole house of Israel, all God's people much more to bewail such a burning as this which the Lord hath kindled?

But let us see the reason why this ought to be; which is the third proof of [ 3] the point which I promised to give you. And that is this; they that can thus take to heart the miseries of the Church (though themselves be in peace) may have great comfort in their estate, and none but they.

For first this is a sign that they are true & living members of Christ's mystical body. If one member suffer (saith the Apostle, 1 Cor. 12.26) all the members [ 1] suffer with it ; he meaneth, if they be true & living members, for a wooden leg, or an artificial eye cannot. Say not thou art a member of the Church of England, thou art not a member of the Church of France, or of Germany, or of Bohemiah ; for all the Churches of the world that profess the same faith and religion, are but one body. There is one body, and on • spirit, saith the Apostle, Ephes. 4.4. It is not the distance of place, nor the difference of language that can fever us. There is neither Jew, nor Greek, bond nor free (saith he, Gal 3.28.) but we are all one in Christ Jesus. I believe one Catholic and Apostolic Church, saith the Nicene creed. The true Catholic Church is but one body. If thou be not a member of the same body, that all those afflicted Churches are, certainly thou art no living member of any true Church. And how canst thou be a member of the same body with them, if thou have no fellow-feeling of their miseries?

[ 2] Secondly, This is a singular grace of God and fruit of his spirit, that may yield us great comfort, and which the Lord highly esteemeth of, and hath promised to reward, when we can find our hearts affected with the miseries of the Church. Thus saith the Lord ( Ier. 31.16. to his people that mourned for the captivity and affliction of his Church) refrain thy voice from weeping, and thine eyes from tears (mourn not immoderately, as they that are without hope) for thy work shall be rewarded, saith the Lord ; he repeateth this twice in one verse, for the undoubted certainty of it, Certainly God will not fail to reward this, as a singular good work when he seeth any of his people mourn in secret, for the miseries of his Church I will restore comforts (many comforts abundance of comfort) to him (saith the Lord again, Esa. 57.18) and to his mourners. They that have been partakers with the Church in her sufferings, and have mourned for her shall be partakers also with her in her comforts, and none but they.

Now to make some application of this to ourselves, Alas how few are there of us, to whom these comforts do belong. We hear and talk of the miseries and troubles of the Churches, as of a matter that concerneth not us at all. We read the Currantoes and listen after this as we do after other news, but are no more affected with it, then Merchants use to be when they hear of the casting away of a ship, that themselves have no share in. No man abateth ought of any of his delights for this matter; but we are even as senseless in this case, as if we were rather mere professed enemies to the Churches, then their friends, and members of the same body with them. The King and Haman (saith the holy story, Est. 3.15.) sat down to drink when the whole city Shu • shan was perplexed. We drink, and quaffe, we flaunt it out in all kind of bravery, we run into all excess of riot, nevertheless for this, that the whole city of Shushan is perplexed, that all the Churches of Christ are in so extreme distress. Our long peace and plenty, the delights and pleasures of all sorts that we glut ourselves withal, make us void of all compassion of the miseries of our brethren; Like unto those of whom we read, Amos 6.6. They drink wine in bowls and anoint themselves with the chief ointments, and they are not grieved for the afflictions of Joseph. But mark what followeth in the next words, verse 7, 8. and tremble at it. Therefore now shall they go captive with the first that go captive, the Lord hath sworn by himself saith the Lord the God of hosts, I abhor the excellency of Jacob, and hate his palaces, therefore will I deliver up the city with all that is therein ; therefore even because they grieve not, nor are affected with the afflictions of Joseph, therefore will I thus plague them. In applying of this place to us I cannot say (as the old translation without any warrant from the original readeth it) that no man is sorry for the affliction of Joseph. For I nothing doubt but there are in this land many, and even among you some, that have been wont sometimes in secret to think of, and grieve for the afflictions of Joseph ; whose eyes (with the Prophet, Ier 13.17.) have sometimes in secret wept sore, and run down with tears, because the Lord's flock, is carried away captive ; that have sometimes abridged themselves of their lawful delights, even for this cause. And blessed be God that hath put it into the heart of the King, to proclaim a public and general fast to be kept on fryday next for this cause principally (as it hath pleased his Majesty to express himself in his royal Proclamation) that we might altogether profess our sorrow and humiliation for the deplorable condition, of all the Churches of Christ. But alas there be few or none in comparison, that are at all affected with this matter. And if we shall make a show of keeping a fast for them, and be not at all humbled for them, nor touched in heart with a fellow-feeling and grief for their miseries, we shall but play the part of hypocrites, & be in danger to do them no good at all, and ourselves much hurt by our fast; No temper and disposition of the soul, doth so well beseem us in a fast, as sorrow and humiliation. Sorrow I say, 1. For our own sins. 2. For the sins of our own land. 3. For the judgments of God present, and imminent upon ourselves. 4. For the Churches of Christ, whose case we are to commend to God in our prayers. Remember the fearful sentence of God against that man that shall keep a fast, without this sorrow and humiliation of soul, Levite. 23.29. Whatsoever soul it be that shall not be afflicted that same day, he shall be cut off from among his people. God's curse will be upon him. And to keep you from this curse, to help both myself and you to this humiliation of soul upon the day of our fast, I have thus enlarged my meditations in this point. In the other two that remain I must be the briefer.

Thirdly. We ought in such times as these are, not only to inform ourselves [ 3] by the best means we can, how it fareth with the Churches of Christ, and to mourn and grieve for their miseries, but also to importune the Lord for them, and never to forget them in our prayers unto God. Yea, that have escaped the sword (saith the Lord, Ier. 51.50. as blessed be God we have hitherto done) stand not still (be not idle, but do what you can) remember the Lord afar off, and let Jerusalem come into your mind. Though we be a great way from them, yet may we not forget them, but remember them, and put the Lord in mind of them, in our prayers continually. Ye that are the Lord's remembrancers (saith the Prophet Isaiah 62.6, 7. For so I read it, and so it is in the margin of your Bibles) keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. He hath for many years, made Jerusalem his poor Churches a reproach, and an hissing to the whole world; we that are his remembrancers, and solicitors (as all the faithful, all that have the spirit of prayer are) should (like the importunate widow in the Gospel) give him no rest, till he have established and settled his poor Churches in peace, and given them beauty and glory again, even upon earth, and in the sight of their enemies. Thus did Nehemiah (though a great man) testify his compassion of the Churches miseries. Nehemiah 1.4. he sat down and wept, and mourned certain days, and fasted, and prayed for them. And even by this means he relieved them greatly, as appeared by the success he had in the next chapter, in his suit he made unto the King for them. And certainly so might we even the poorest and meanest of us all, help our poor brethren much this way if we could do this for them, in that manner as we ought to do it. Oh let it be our care so to prepare ourselves to the fast, to pray so for our brethren, as we may do them good by our prayers, and prevail with God for them. When I cry unto thee, then shall mine enemies turn back, (saith David, Psalm 56.9.) this I know (saith he) for God is for me. Oh let us labor so to cry unto God, as we may give the enemy a foil and overthrow. When Moses held up his hand, Israel prevailed ( Exod. 17.11.) when Moses let down his hand, Amalek prevailed. Certainly the heaviness of our hearts, and hands this way, hath been a chief cause why Israel hath had so many foils, why Amalek hath prevailed so much as he hath done.

Fourthly and lastly. The example of the Lord's so strange severity towards all other Churches, should make us fear the like towards ourselves. When [ 4] we see God executeth strange judgments even upon most wicked men, it should work fear in the best of us. For who is so good, but he knoweth there is matter enough to deserve God's fierce wrath even in himself also? All Israel when they saw Korah and his company swallowed up ( Numb. 16.34.) cried, and were afraid that the earth would swallow them up also. The righteous shall see and fear (saith David, Psal. 52.6.) when they see God's strange judgment upon Doeg. But these strange judgments of God upon his own people, give us much more just cause to fear ourselves.

Observe I pray you these just causes we have to fear ourselves, and our own estate.

[ 1] First. The manner of the Lord's proceeding hitherto, and the strange success he hath given unto the enemy all this while, and the conveying of the cup of his fury from Church to Church, from nation to nation, these many years, may give us just cause to fear that he hath given a charge to his sword of vengeance, to go through all the Churches in the world, that profess his Gospel. And that he hath said of all his Churches, as once he spake of all Israel, Ezek. 21.4, 5. My sword shall go forth of his sheath against all fl • sh (against all Israel) from the South to the North; that all flesh may know, that I have drawn forth my sword out of his sheath; it shall not return anymore, till it have gone through all Israel.

[ 2] Secondly. The very same sins whereby God hath been provoked against other Churches abound in our land. And we know God hateth sin as much in us, as he did in them, neither have we any privilege more then they. Go ye now (saith the Lord, Jeremiah 7.12.) unto my place which was in Shiloh, where I set my name at the first, and see what I did unto it, for the wi • kednesse of my people Israel. As if the Lord should say to us all, Go and see what I have done to my Churches in Bohemia, Germany, and France, where I set my name at the first, and that were in Christ before you.

[ 3] Thirdly and lastly. Even our strange want of fear, and general security under all these examples of God's so marvelous severity upon them, may (above all other things) give us most cause to fear, that there are greater plagues in brewing for us, then any that they have endured; that they have drunk but the top of the cup of God's fury, that the bottom and dregs of it are reserved for us. Oh if we could but learn by all these examples, and by all other the signs of God's indignation against us to fear, if our hearts were tender, and we could humble ourselves as Josiah did, 2 Chron. 34.27, 28. we should be safe enough as Josiah was. But our general senselessness in such times as these are, is a most dangerous sign of some fearful ruin determined against us. It was of the Lord (saith the holy Ghost of the Canaanites, Josh. 11.20) to harden their hearts, that he might destroy them utterly. And remember what I told you even now out of Amos. 6.6, 7. They were not grieved for the afflictions of Joseph; therefore now shall they go captive, with the first that go captive.

Lecture CXIIII. On Psalm 51.6. Mar. 31. 1629.

IT followeth that we proceed to the third and last use of the Doctrine, which serveth to teach us how to judge of, and to be affected with our own sins, that profess ourselves to be the people of God, and in the estate of grace. And this is an use of as great, if not of greater importance and necessity, then either of the former were. In the two former, we were taught how to be affected with the state and condition of other men; in this we are to be taught, how to be affected with our own doings. And as it is an use of great necessity at all times, so never of greater then at such a time as this is; And that in these two respects. First. Because we all know, that we have cause daily to expect an evil day, a day of great trial and affliction, wherein it standeth us upon, to have all our evidences in a readiness, and to take to ourselves the whole armor of God, that we may be able to stand in it, as the Apostle speaketh, Ephesians 6.13. And Secondly. Because it is a time wherein all of us by the custom of our Church, are to renew our covenant with God at his holy table; and no Doctrine we can hear, is more fit and effectual to prepare as thereunto, then this that teacheth us how to be affected with our own sins. And I am now to direct my speech, not to such of you as have only a form of godliness, but deny the power thereof, (such as I fear the greatest number of you are, to whom my brother spake worthily the last day out of 2 Timothy 3.5.) which will needs have a form of godliness, they will be Christians, and have as good a part in Christ and his merits as the best, they will be Protestants, they will profess a love to the word they would not for anything be kept from the Sacrament, at this time especially; But that Christ, or his word, or the rules of religion, which they profess, should have any commanding power, to restrain them from any sin they have a mind to, be it never so gross, from swearing, from drinking, from filthiness, or any other sin, that they deny, that they scorn as an intolerable slavery and bondage, and cry out of it, as Psalm 2.3. Let us break their hands asunder, and cast away their cords from us. To these men I say, I have nothing to say at this time, but with them to think well of that which my brother spake the last day touching their estate. But to you (beloved) I am to direct my speech at this time, that have more then a form of godliness, that have felt the life and power of it in your own hearts, to everyone of you, that can say with David here unto the Lord out of the feeling and experience of his own soul. In the hidden part thou hast made m • e to know wisdom. To everyone that is such, I have two words of exhortation to speak from the Doctrine that you have heard. 1. Be thou (above all men) most afraid to fall into any sin for the time to come. 2. Be thou (above all men) most humbled for the sins that (since thou wert in this estate) thou hast fallen into.

For the first. No man hath so great cause to be afraid to sin, as the [ 1] child of God, as the regenerate man hath. O fear the Lord, ye his Saints, saith David, Psalm 34.9. As if he had said, Though you be his Saints, in the state of grace, and in his favor, yea, because ye are his Saints, in his favor, and in the state of grace, therefore you must fear him; none have more cause to fear him then ye. But to speak distinctly of this point, I will show you 1. How far forth this fear of sinning must extend. 2. Reasons why the regenerate, the child of God hath more cause to fear sin, then any other man.

For the first. The extent of this fear is to be observed. 1. In the object [ 1] of it, the kinds, and degrees of sin that we must be afraid of. 2. In the continuance and durableness of it.

For the first of these (for the help of your understanding and memory) you [ 1] shall see it in seven degrees.

First. The child of God hath cause to be afraid of falling into gross and [ 1] scandalous sins; As Joseph was, when he was strongly tempted to adultery, and might have committed it most secretly, and securely, yet he durst not do it. How can I do this great wickedness (saith he, Genesis 39. • ) and sin against God? And David when he was as strongly tempted to take revenge of his mortal enemy, and had such opportunity also, as flesh and blood would never have let slip (insomuch as Saul himself wondered at it, 1. Samuel 24 18, 19.) yet he durst not do it. And why durst he not do it? Was it out of baseness of mind, because he was a coward? No, no, he was as valiant a man, as ever drew sword. Why then durst he not do it? Surely he durst not sin, nor do that that would so offend God. Who can stretch forth his hand (or offer to do such a thing, saith he, 1 Sam. 26 9.) against the Lord's anointed, and be guiltless? These were gross sins you will say, and he can be no better then an hypocrite, that is not afraid to do such things.

[ 2] I say therefore secondly. If thou be God's child, be thou afraid to do the least thing that might offend God. Daniel was afraid of the Kings meat. Dan. 1.8. Because it was such as God in the ceremonial law had forbidden, he knew it would have defiled his conscience.

Nay thirdly. If thou be God's child, be thou afraid to do anything that thou [ 3] seest cause to doubt thou shalt sin and offend God in doing it, He that doubteth, is damned if he eat, saith the Apostle. Rom. 14.23.

[ 4] Nay fourthly. If thou be in the state of grace, thou hast cause to be afraid, not only to speak amiss, but even to think evil, to offend God in the very thoughts of thy heart. Beware that there be not a thought in thy wicked heart (saith the Lord, Deut. 15.9.) saying, the seventh year, the year of release is at hand.

[ 5] Fifthly. If thou be a Christian, thou hast cause to be afraid of doing good duties loosely, perfunctorily, carelessly. Serve the Lord with fear, saith David. Ps. 2.11.

[ 6] Yea sixthly. Thou hast cause to be afraid even of standing at a stay, and not growing better under the means of grace. Work out your own salvation (saith the Apostle, Phil. 2.12.) with fear and trembling. As if he should say, If the work go not forward, if it be not forwarder then it was many years since, you have cause of fear and trembling, even for that.

[ 7] Nay seventhly and lastly. If thou be God's child, be thou afraid to do anything that thou seest is of evil report, and will cause thy religion and profession to be evil spoken of, though thou know never so assuredly, that the thing in it self is not sin, but lawful enough. Dare any of you having a matter against another (saith the Apostle, 1 Cor. 6.1.) go to law before the unjust, and not before the Saints? Yea why not I pray you, might some of them have said? What sin, what unlawfulness is there in that? Hast thou not taught us, Rom. 13.1.4. that the law and magistracy is ordained of God for our use and benefit, whatsoever the man be that executeth it? And didst not thou thyself seek the benefit of law before an unbeliever, when thou didst appeal unto Caesar, Act. 25.11. Yes might the Apostle say, But though the thing in it self be never so lawful, yet because it exposeth your religion to the scorn and reproach of the unbelievers, you that fear God may not dare to do it, saith he. All things (all such kind of things as he there speaketh of) are lawful (saith the Apostle, 1 Cor. 6.12.) but all things are not expedient. Though the thing be never so lawful, yet if thou see cause to think that hurt will come of it, thou must be afraid to do it. You see in these seven degrees, how tender hearted, how cautelous, and precise the child of God had need to be. The Prophet calleth them, Esa. 35.4. such as are of a fearful heart, and you see they have just cause to be so.

[ 2] But how long must they be so, will you say? (which is the second thing I told you was to be observed in the extent of this fear) Surely so long as we live, we have cause to nourish this fear in ourselves. My son (saith Solomon, Prov. 23.15.17.) let thy heart be in the fear of the Lord all the day long. And the Apostle, 1 Pet. 1.17. Passe the time of your sojourning here (all the time of your life) in fear.

If any man shall object. How can this be? Seeing the Apostle saith of the faithful. 2 Tim 1.7. God hath not given us the spirit of fear. And Rom. 8.15. We have not received the spirit of bondage to fear again, but the spirit of adoption, whereby we cry, Abba, father. As if he had said, Before we believed in Christ, we were indeed subject to much fear, but now we have received another spirit, and are freed from those fears. And the life of a Christian is the greatest bondage and slavery in the world, if he must be always of so fearful an heart.

To this I answer, That to live continually in a slavish fear of God's wrath, is indeed a great bondage. Fear hath torment, saith the Apostle, 1 John. 4.18. That which the Apostle saith of worldly and carnal sorrow, 2 Cor. 7.10. may be said also of worldly and carnal fear. The fear of the world, worketh death. And from this fear, the faithful are freed. But it is no bondage, no enemy to the comfort of a man's life, to live in a continual fear of sinning, of offending and angering our heavenly father. The Churches walking in the fear of the Lord ( Acts 9.31.) and in the comfort of the holy Ghost, were multiplied. As if the Evangelist had said, This fear is no opposite, but a great help and furtherance unto true comfort. Happy is the man that feareth always, saith the holy Ghost. Prov. 28.14. As if he should say, It is an happiness to a man to fear thus.

But what reason can be given (will you say) why the child of God should be [ 2] more afraid to sin then any other man? Which is the second general point I propounded to handle in this first exhortation.

To this I answer. There be two principal reasons of it.

First. Because God will bear less with them when they sin, and deal more severely, and sharply with them, then with any other in this life. Beware of him (saith the Lord, of the Angel of his Covenant, whom he sent to conduct his people to the land of promise, Exod. 23.21.) and obey his voice, provoke him not, for he will not pardon (nor wink at) your transgressions. Such sins as carnal men go clear away withal in this life, and never sinart for, if God's child commit them, he may not hope to do so. You only have I known (that is, chosen to be mine own, and loved with a special love, saith the Lord to his people, Amos 3.2.) of all the families of the earth, therefore will I punish you for all your iniquities. Them whom he knoweth best, and loveth best, can have least hope of all other men to escape his correcting hand when they sin against him. The Lord thy God is a jealous God, among you, saith Moses, Deut. 6.15. And a small thing you know will much offend a jealous husband; he cannot abide the least show of neglect from his wife. A sharp and heavy judgment we know fell upon the faithful Corinthians, even for going carelessly, and unpreparedly to the Communion. For this cause (saith the Apostle, 1 Cor. 11.30.) many are sick and weak among you, and many sleep. O how often shall I put you in mind of this place, before you will believe it, and be moved by it? And as the Lord is sooner provoked to anger by the sins of his own children, then of any other men; so is his anger wont to be hotter, and his corrections sharper on them, then on any other. When the Lord saw it (saith Moses, Deut. 32.19. that is to say, that his own people fell to idolatry, and other their gross sins) he abhorred them, because of the provoking of his sons, and of his daughters. As who would not take the contempt, and indignities that are done to him by his own children, a great deal worse, then from any other man?

Secondly. The child of God hath more cause to be afraid of sinning, then any other; because, as we know the more any man hath, the more fearful he is to run into the danger of the law; so the child of God having more to loose then any man in the world hath besides, hath even in this respect, more cause to be afraid of offending God, then any other man hath. Why (will you say unto me) what mean you by this? What hath he to loose more then any other man? I answer. Every child of God hath received (above all other men) three inestimable jewels from God, which by sinning against God, he is in danger to loose.

First. He hath the spirit of adoption, which assureth him of his peace with [ 1] God, and that he hath his favor, which maketh him able to call God father, & to go to him with boldness in all his necessities. We have received the spirit of adoption (saith the Apostle. Rom. 8.15.) whereby we cry, Abba, father. In Christ we have • oldnes and access with confidence, saith he, Eph. 3.12. Now this is such a jewel as he would not loose for all the world. Thy loving kindness is better then life saith David, Psal. 63.3. And this he knoweth he is in danger to loose if he give himself liberty to sin. Indeed his adoption, and son-ship and birth-right is of a stronger tenure. The servant (saith our Savior, John. 8.35.) abideth not in the house forever, but the son abideth ever. Yet may he by his sin utterly loose this fruit and operation of the spirit of adoption, he may loose the assurance of his fathers love, his peace, his joy, his access with boldness; and that not only by gross and scandalous sins, but even by his carelessness, and negligence and carnal security; as we see in that example of the Church. My well-beloved had with-drawn himself and was gone, saith she, Cant. 5.6. And of this uncomparable loss, the Church hath ever had many woeful examples.

[ 2] Secondly, He hath received the spirit of sanctification, whereby there is an holy change wrought in his whole spirit and soul and body, as the Apostle speaketh, 1 Thess. 5.23. whereby he is made a vessel unto honor, sanctified and meet (as the Apostle speaketh, 2 Tim. 2.21.) for his masters use, and prepared unto every good work. Now he setteth as much store by this jewel as his life, Psal. 51.11. Cast me not away from thy presence, take not thy holy spirit from me, and he may loose the comfortable sense and the vigor and operation of it, and be stricken with such a dead palsy in his soul, as he shall have little or no use of that life of grace that is in him. And this loss he may come to, not only by giving liberty to himself in gross and scandalous sins, but even by his carnal security and careless neglect of the means whereby he might grow and increase in grace. Quench not the spirit (saith the Apostle, 1 Thess. 5.19.) despise not prophesyings ; even by despising of prophesyings, the spirit may be quenched.

[ 3] Thirdly and lastly, He hath received a greater Jewel then either of these, he beareth God's own name. And as it is said of the Apostle, Act. 9.15. that God had appointed him to bear his name before the Gentiles ; So it is said of all the faithful also, Phil. 2.16. that they hold forth unto men (by their profession and example) the word of life. The Lord hath committed unto us that are his children, his holy name and religion to keep; and that with a charge that we should so hold it out to the world, by our holy example, that we may gain honor to it. And that charge which the Apostle giveth to Timothy, 2 Tim. 1.14. (though it be chiefly given to us Ministers yet) it is given of God also to every faithful man, That worthy (that noble and excellent) thing, which is committed unto thee, keep by the Holy Ghost which dwelleth in us. Spartam quam nactus es, hanc orna, Grace that holy religion that thou professest, hold it out so that it may be the better thought of, and have the more honor even for thy sake. For though it lie not in man's power to add anything, to the honor of God's name and religion or to make it greater in it self, yet with men certainly they may by their holy profession, and good example make it much greater and more honorable, then otherwise it would be. Paul was confident, Phil. 1.20. that Christ should be magnified in his body, whether he lived or died. And of the poor servant he saith, Tit. 2.10. that by his holy life he may adorn the doctrine of Christ, and make it more beautiful and amiable in the eyes of men. In which respect the Apostle speaking of certain brethren, that were the messengers of the Churches he calleth them, 2 Cor. 8.23. the glory of Christ. These so held out the word of life in their whole profession and conversation, that they were even a glory to Christ, they made him and his religion more honorable and glorious in the Church, then otherwise he would have been. This is such a dignity as the child of God would not forgo for all the world; the credit and honor of God's holy name, and religion which he doth profess, is dearer to him then his life. It were better for me to die (saith the Apostle, 1 Cor. 9.15.) then that any man should make my glorying void. And what was his glorying? Surely that he had so carried himself in his whole conversation, that the Gospel received no blemish, but honor by him. See how earnestly David prayeth against this, Psal. 69.6. Let not them that wait on thee, ô Lord God of hosts be ashamed for my sake ; & he repeateth it again, Let not those that seek thee, be confounded for my sake, ô God of Israel. As if he had said. O keep me from doing that that may cause thy people to hold down their heads for shame, because of the discredit I have brought upon religion. Now this comfort, this glorying the child of God shall utterly loose if he fall into scandalous sins. Such sins of God's people, bring shame and reproach upon the Gospel, they cast dirt and dung upon God's holy name and religion, and make it contemptible and loathsome in the eyes of men. Yea the more note any man hath been of for piety the more will his sins make men to loath religion. So the Lord saith of his people that they did by their sins profane his holy name, Amos 2.7. and pollxte his holy name, Ezek. 39.7.

Ye see then there is great cause that the child of God should be more afraid to offend him, then any other man in the world. O that the Lord would give us all hearts to take these things home unto ourselves, to believe and be affected with them, as we ought to be. For certainly many of us (of whom yet I dare not doubt, but they are the children of God) do so live as it appeareth evidently, that either they believe not, or at least they do not consider and think seriously of these things.

But I must proceed to the second word of exhortation which I told you I [ 2] must from this doctrine direct unto all you, that truly fear God. Be thou that art God's child (above all other men) most humbled in thyself for those falls that thou hast taken since thou wast in the state of grace. Every man's humiliation and sorrow for sin (if it be true) will be in some measure proportionable unto the quality and degree of his sin David watered his couch and made his bed to swim with his tears, Ps. 6.6. Manasseh humbled himself greatly before the God of his fathers, 2 Chron. 33.12. Mary Magdalene wept so abundantly that she washed Christ's feet with her tears, Luk. 7.38. Now our sins who are in the state of grace, are (as we have heard) many ways for degree and quality greater and more odious to God, then the sins of other men.

For first, They have been committed against knowledge and conscience, [ 1] and consequently have been presumptuous sins. And the servant that knew his masters will, and prepared not himself, nor did according to his will (saith our Savior, Luk. 12.47) shall be beaten with many stripes.

Secondly, They have been committed against the marvelous mercy and [ 2] goodness of God; after that we had not only heard, but felt and tasted in ourselves how gracious the Lord is, and consequently have been done in a contempt of God. And to whom soever much is given, of him shall much be required saith our Savior, Luk. 12.48.

Thirdly, Consider with what hazard thou hast sinned. What mischief and [ 3] loss thou either hast run into by thy sin, or at least didst endanger thyself to run into; That is to say. 1. The provoking of thy father to be angry with thee and to plague thee, thou knowest not how sharply, how grievously. 2. The loss of the assurance of thy fathers love, and consequently of thy peace and joy, thy boldness and communion with God. 3. The loss of the feeling and use and lively operation of God's grace in thy heart. With this hazard, with this danger, thou hast sinned. And consequently thy sin hath argued thy heart to be desperately wicked, as the Prophet speaketh, Ier. 17.9.

Fourthly and lastly, Thy sins have dishonored God, and caused such as have [ 4] been privy to them, to like the worse of his holy religion (as thou hast heard) this cannot be avoided. And this must needs lie heavy upon thine heart, if there be truth of grace in it. The reproaches of them that reproached thee (saith David, Psal. 69.9.) are fallen upon me.

O this is a most profitable meditation for us all, that mean to be partakers at the Lord's table. When we are at the Lord's table and hear God's Minister bid us in God's name take and eat the body of Christ which was broken for us, take and drink the blood of Christ that was shed for us, I grant there be then other meditations and dispositions of our soul that are needful and fit for us. Then should we stretch out the hand of our soul with faith and confidence & thankfullnes, to receive that gift the Lord offereth us, & feed upon that heavenly food with joy and gladness of heart. But for the preparing of ourselves to come to the Lord's table in a right manner, certainly no disposition of our soul is so fit, as sound humiliation and sense of our own sins and unworthiness, no meditation is so fit as a serious calling to mind and consideration of our sins and of all the circumstances, whereby we may aggravate them against ourselves, for our sound humiliation. And therefore the Apostle maketh this the sum of all true preparation, 1 Cor. 11.28. Let a man examine himself ; and ver. 31. If we would judge ourselves, we should not be judged. As if he had said, We should escape all the judgments that the unworthy receiver, hath cause to fear. When David had invited Mephibosheth unto his table, 2 Sam. 9.7, 8. Mephibosheth bowed himself and said, what is thy servant that thou shouldest look upon such a dead dog as I am? And hath not everyone of us much more cause to say thus in our preparatory prayers unto the Lord, who inviteth us unto his table? Four singular benefits we should receive by it, if we could be soundly humbled in the sense of our sins, and which we cannot receive till we be so.

[ 1] First, This and nothing but this, will breed in us an appetite unto Christ, in this his ordinance, a hungering and thirsting after him. Till we be sick of sin, we can feel no need of this Physician, nor can care much for him. The whole have no need of a Physician (saith he, Mat. 9.12.) but they that are sick. When the fiery serpent had bitten and stung a man (saith the holy story, Numb. 21.9.) then he would run and make use of the brazen serpent, but never till then.

[ 2] Secondly, This and nothing but this, will make a man able to prize Christ at his full value, and willing to part with anything to purchase him. You hear one protest, Phil. 3.8. that he had suffered the loss of all things, and did count them but dung that he might win Christ. But who was this that said so? Surely Paul that had so deep a sense of his own sin, and unworthiness that he counted himself the chief sinner in the world, 1 Tim. 1.15.

[ 3] Thirdly, This and nothing but this will make us fit to receive Christ by faith and make him our own. Repent and believe the Gospel, said our Savior in his ministry, Mar. 1.15. No man (ordinarily) can believe the Gospel, till the law have wrought repentance a sound sense and sorrow for sin in him. And the Centurion of whom Christ saith, Mat. 8.10. he had not found so great faith in all Israel as he did in him; was a man that was deeply humbled in the sense of his own unworthiness; as you may see ver. 8, Lord I am not worthy (saith he) that thou shouldest come under my roof ; A strange degree of humility as ever you heard, or read of, if you consider it well.

[ 4] Fourthly and lastly, This and nothing but this will make us able to rejoice and take comfort in Christ, to count him our treasure, and our happiness. God forbid (saith the Apostle, Gal. 6.14.) that I should glory or rejoice in anything, save in the cross of our Lord Jesus Christ. He meaneth the passion and sufferings of Christ. But who was this that did thus rejoice in Christ, and in his sufferings? Surely it was Paul that was so deeply humbled in the sense of his unworthiness, that he calleth himself Ephes. 3.8 less then the least of all Saints. See in all these four points the benefit of sound humiliation for sin and be no longer afraid of it, but strive and labor for it, specially now that thou art in a special manner to appear before God, and to renew thy covenant with him.

Lecture CXV. On Psalm LI. 7. April XIIII. MDCXXIX.

W E have already heard that this whole Psalm (being an humble prayer and supplication that David made unto God after that by the ministry of the Prophet Nathan the Lord had effectually discovered his foul sins unto him, and called him unto repentance) doth consist of two principal parts. For 1 He prayeth for himself from the beginning of the Psalm to the end of the 17. verse; And 2 for the Church of God (which he had greatly endangered by his sin) in the two last verses of the Psalm. And the prayer that he maketh for himself consisteth likewise of two parts; the 1 concerneth his justification, wherein he beggeth of God the pardon of his sins, and recovery of his favor in the nine first verses; the 2 concerneth his sanctification, wherein he beggeth of God the mortifying of his corruption, and the renewing of his heart by his holy spirit; from the beginning of the tenth verse to the end of the 17.

In the petition he maketh for the pardon of his sins, two things are to be observed. 1. The arguments whereupon he doth ground his faith and hope to speed and obtain this his suit. 2. The oft repeating of this suit and petition, to express the vehemency of his desire in it.

The arguments whereupon he groundeth his faith in this petition are two. First, The knowledge he had of the Lord's goodness and of that multitude of tender mercies that were in him, verse 1. Secondly, The knowledge he had of his own sins; which he confesseth and layeth open before God, not only in a general manner, verse 3. but fully and particularly in the three verses following, Aggravating them by the consideration, 1. Of the the person against whom they had been committed, verse 4. Against thee, thee only have I sinned, and done this evil in thy sight. 2. Of the filthy fountain and bitter root from which they did spring, verse 5. Behold I was shapen in iniquity, and in sin did my mother conceive me. 3. Lastly, Of that knowledge and truth of saving grace which God had wrought in him before he fell into these sins, verse 6. Behold thou desirest truth in the inward parts, and in the hidden part thou hadst made me to know wisdom. And thus far we have already proceeded.

Now in this verse and those two that follow, David returneth to his first petition for the pardon of his sin; and (out of the abundance of his heart) repeateth it over and over again. But in this verse he doth not only repeat and renew his suit for pardon, but he doth also show the means whereby he hoped to obtain it; that is to say, by being purged with hyssop and washed from the filthiness of his sins. Purge me with hyssop (saith he) and I shall be clean, wash me and I shall be whiter then the snow.

For the better understanding of the words three questions are to be moved and resolved.

First, What is meant by this purging with hyssop and by this washing that he speaketh of here?

For answer whereunto we must understand. First. That under the law of Moses as there were divers ways whereby the people of God, might contract legal pollution and uncleanness, so there were also divers washings enjoined them to cleanse them from these pollutions, as the Apostle teacheth us, Heb 9.10. He that had the leprosy (which is the soulest pollution that the law speaketh of) after all the ceremonies performed by the priest for his cleansing, was to be washed in water, as you may see, Levite. 14.8. He that is to be cleansed shall wash his clothes, and shave all his hair, and wash himself in water, that he may be clean. Yea he that had but touched a dead body, or but been in the tent where any man was dead (which was one of the least pollutions that one under the law could be subject unto) could not be cleansed till he had washed himself in water. He shall purify himself (saith the law, Numb. 19.19▪) and wash his clothes and bath himself in water, and shall be clean at even. No man could be purged from any legal uncleanness (were it greater or smaller) unless he were washed. Secondly, A bunch of hyssop was also used for the cleansing of them that were any way defiled under the law. The blood and water (whereby the Leper was to be purified) must be sprinkled upon him with hyssop, or else it could do him no good, as you shall see, Levite. 14.6, 7. Yea in the least pollutions the party that was to be cleansed, must have the water of separation sprinkled upon him with a bunch of hyssop as you shall find, Num. 19.18, 19.

But then it is secondly to be demanded, what reason David had to beg this of God, to purge him with hyssop and to wash him, seei • g he might easily have been thus purged, and washed when he would himself?

To this I answer, That he did not here beg of God the benefit and use of the outward ceremony▪ but of that inward and spiritual grace that was signified by it. These ceremonies were but shadows and figures, the substance and body of them (as of our Sacraments now) was Christ and his merits. They are a shadow of things to come (saith the Apostle, Col 2.17.) but the body is of Christ. The water of separation and all other waters whe •• y the unclean were purified under the law (as well as that we use in baptism now) was a type and figure of the blood of Christ, which is said by the Prophet, Zach. 13.1. to be a fountain opened to the house of David, and to the inhabitants of Jerusalem, (to all the faithful) for sin and for uncleanness. And the sprinkling of the water with hyssop was a type and figure of the sprinkling and applying of the blood of Christ, to all them that are to have benefit by it; Which is therefore called by the Apostle, Heb. 12 24. The blood of sprinkling. So that when David prayeth here, Purge me with hyssop, &c. his meaning is, as if he should have said thus, Lord wash me from the filthiness of my sins in thy sons blood, Lord sprinkle and apply that unto my conscience by thy holy spirit, and then I shall be clean in thy sight; yea not clean only but whiter then any snow.

But then yet a third Question remaineth, Why did not David express his request in such plain terms, but thus darkly under the shadow and veil of these legal ceremonies?

I answer, That he did so out of these two respects. 1. Out of the reverend esteem he had of the ceremony it self, because it was the ordinance of God. 2. Because the remembrance and thinking of that ceremony was an help to his faith, and made him the better able to conceive of the benefit he desired to receive by the blood of Christ; Namely, that it was as water able to cleanse his soul from all her filthiness; and that before ever he could have benefit by it, it must be sprinkled upon his soul by the spirit of Christ, as that water was wont by the priest to be sprinkled upon the bodies of them, that were to be cleansed under the law.

The words (being thus opened) do yield unto us sundry very profitable instructions.

Consider the verse first in the lump altogether, and there be two things to be observed in it. 1. The reverend account that David a great Prophet maketh of a small ceremony used under the law, and the use he made of it, the help he received by it, by the washings, and by the bunch of hyssop, they used in the sprinkling of them that were to be cleansed. 2. That he understood the spiritual meaning of it, and rested not in the outward ceremony, in that which he might receive from man, but seeketh to God to do his work upon him, and to bestow upon him that inward grace, that was signified by this ceremony.

Secondly, Consider this verse particularly in the several branches of it, and there be three other points to be observed in it. 1. That the means whereby he desired and hoped to be cleansed from his sins, was by washing him with water, which signified the blood of Christ. 2. That the means whereby this water, this blood of Christ was to be made effectual to him, was by the Lord's sprinkling it upon him as with a bunch of hyssop. 3. The benefit he was assured he should receive by this washing and purging, he should be clean, yea he should be whiter then the snow.

Of these points I will speak in order.

And first mark here, That David a great Prophet esteemed reverently of, and received help to his faith by a small ceremony appointed of God, by the washings used under the law, and the sprinkling with hyssop that was then in use; Which teacheth us.

That the outward helps that God hath appointed us in his worship, yea the least ceremony or circumstance of his worship that he hath ordained (seem it in it self never so mean and of little worth) may not be neglected, but is reverently to be esteemed of and observed by us.

Before I come to the proof of the Doctrine two things I must premise to prevent the mistaking of it.

First, These are not the chief things that God standeth upon or requireth at our hands. Thou desirest not sacrifices (saith David here, verse 16.) thou delightest not in burnt offering ; that is, in comparison of other duties thou carest not for these things. There are weightier matters in God's law then these as our Savior teacheth us, Matth. 23.23. The piety of a Christian doth not consist chiefly in these outward things. The kingdom of God is not meat and drink (saith the Apostle, Rom. 14.17, 18. about which much of the ceremonial law is spent as the Apostle teacheth us, Heb. 9.10.) but righteousness and peace and joy in the Holy Ghost, For he that in these things serveth Christ, it acceptable unto God, and approved of men.

Secondly, If these outward things be performed never so constantly without the inward and spiritual worship of the heart, they cannot please God nor do us any good, as we shall hear in the next Doctrine. Nay they are most loathsome unto God, as the body that hath been most beautiful, is unto a man, when the life and soul is departed from it. Incense is an abomination unto me (saith the Lord, Esa. 1.13.) the new Moons and Sabbaths, the calling of assemblies I cannot away with, it is iniquity, even the solemn meeting, as at your general fasts, and such like.

But though this be so; yet is the Doctrine that I have raised from these words an undoubted truth, That those outward helps that God hath appointed us in his worship, even the least of them may not be neglected by us. See the proof of the Doctrine in two degrees.

[ 1] First. In that part of the ceremonial worship which David speaketh of here those purifications and washings, that were prescribed in Moses law, though they were but carnal ordinances (as the Apostle calleth them, Hebr. 9.10. that is, such as a carnal man might easily perform, and as were very suitable to the disposition of a carnal man) and though they were imposed upon God's people (not as perpetual ordinances but) until the time of reformation, as the Apostle there speaketh; yet while that law stood in force they might in no case be neglected. This is evident both by the example of the blessed Virgin, who made conscience of the law of purification, and observed it carefully as you may read, Luke 2.22. and by that commandment also which Christ gave unto the Leper, Mar. 1.44. Go and show thyself unto the Priest, and offer for thy cleansing those things which Moses commanded. As if he should say, Neglect not those rites and ceremonies which are appointed for thy cleansing, by the law of Moses.

[ 2] Secondly, Observe the proof of the Doctrine even in such things as are no parts of God's worship but only matters of circumstance in the worship of God. These things though they be of less moment then the worship it self, yet being appointed and commanded of God see what account is to be made of them. Four instances I will give you for this.

[ 1] First, The gesture of kneeling in prayer (though it be not of absolute necessity; for standing up reverently as we may see, Mar. 11.25. and expressing of our reverence by other gestures of our body, when we cannot conveniently kneel is lawful also in prayer; as we see in old Jacob who lying on his deathbed though he could not kneel in his thanksgiving yet lifted up himself to the beds head as well as he could and bowed himself, Gen. 47.31.) yet see what account is to be made even of the gesture of kneeling in prayer when we can conveniently use it, see it (I say) in three proofs. 1. In that direction we have for it, Psal. 95.6. O come let us worship and bow down, let us kneel before the Lord our maker. 2. In the example of God's servants; of Daniel 6.10. of Ezra 9.5. of Stephen, Acts 7.60. of Peter, Acts 9.40. of Paul, Acts 20.36. yea of our blessed Savior himself. And of these two last we read that they used this gesture of kneeling in their prayer when they had nothing to kneel on but the bare ground; our Savior in the garden, Luke 22.41. and Paul with all the Christians of Tyre (that accompanied him unto the ship) upon the seashore, Acts 21.5. 3. Lastly, In the Holy Ghosts expressing of the duty of prayer in this phrase of kneeling unto God, Every knee shall bow to me, Esa. 45.23. For this cause I bow my knees unto the father of our Lord Jesus Christ, saith the Apostle, Ephes. 3.14. that is, I pray unto him.

[ 2] Secondly, The place where God appointed the sacrifices to be offered, and other parts of his ceremonial and solemn worship, to be performed was but a small matter one would think Ieroboaem thought that seeing he did not intend to worship any false God (as Solomon had done, 1 King. 11.4, 5, 7.) but the true God only, it was no great matter in what place he did worship him; specially though he did it not at Jerusalem, which he of all other places thought the most inconvenient and dangerous to him, 1 King. 12.27. therefore he made choice of Dan and Bethel to be the places of God's solemn worship, 1 Kings 12.29. But see how the Holy Ghost noteth even this for a most heinous sin, 1 Kings 12.30. Yea see what a matter God maketh even of this, Leviticus 17.3, 4. he pronounceth him to be no better then a murderer that should offer a sacrifice to God in any other place then before the tabernacle of the Lord.

Thirdly, The persons that by God's appointment were to meddle with the [ 3] ark of God was but a matter of circumstance. And yet see what account the Lord made even of this. If any other then such as he had appointed thereunto did meddle with it, or but touch it, or but look into it, he accounted him worthy of death; as we may see in the example both of Uzzah, 2 Sam. 6.7. and of the men of Bethshemesh, 1 Sam. 6.19. Jeroboam thought it a matter of no great moment though he made other men priests to offer sacrifices unto God then such as were of the sons of Levi, specially in a case of necessity when no Levites could be got (as it appeareth indeed by 2 Chron. 11.13, 14. that he could get none) but see how the Lord noteth this also for one of his heinous sins, 1 King. 12.31. and for a chief cause of the ruin of his house, 1 King 13.34.

Fourthly and lastly, The time when the Passover was to be celebrated [ 4] was but a matter of circumstance. Jeroboam (a worldly wise man) thought it (it seemeth) a point of foolish preciseness to think the solemn worship must needs be performed just at those times that God had appointed in his law; and therefore (out of a political respect) he altered the time. But mark how the Holy Ghost noteth this also to have been his heinous sin.